Dear Customer care, I had applied and got username and password sometime back . The
number I had used to register with IRCTC was xxxxxxxxxx (BSNL mobile number not used anymore) . My mobile was lost and along with that the number was also lost. I had filed a complaint with the police and stopped that number as well. Now I have an another mobile number but have forgotten both the password and the security answer that I had given when I had registered . I do have all the conversations I had both with the ticketadmn@irctc.co.in as well as care@irctc.co.in if needed to prove my identity. The new number I want to tie it with is xxxxxxxxxx (IDEA number in-use for last 10 years) I see two options :- a. Tie the other number with my e-mail address b. Take out the e-mail address from the database so that I can fill in
as a new applicant. Looking forward to hear from you.

Dear Customer, We request you to send mobile bill of your mobile number if it is post paid or if it is prepaid then contact to your service provider and they will give you valid proof of your mobile number or they will give you in written on company head letter so that we may update your mobile number to update so that you may reset your password through mobile OTP.
and Kindly inform you that you can update your profile by yourself also. 1.login on IRCTC website
2.after login successfully move courser on my profile tab.
3.then click on update profile
4.re-enter your password then you can update your profile
5.click on user-profile then email id.
6. click on update. Still you face any problem related to update profile please revert to us with the screen shots of error message which you will get at the time of update profile . Thanks & Regards Parivesh Patel
Executive, Customer Care
care@irctc.co.in
http://www.irctc.co.in
[#3730034]

Dear Sir,
I have been using prepaid mobile connection number xxxxxxx taken from IDEA for last 10 odd years. I want to register myself with IRCTC for online railway booking using
my IDEA mobile number. Earlier, I was having a BSNL connection which I discontinued 4 years back, For re-registering myself with IRCTC, I have to fulfill their latest
requirements as shown in the email below . It is requested that I please be issued a letter confirming my
credentials with your esteemed firm. I contacted your local office at corner of Law College Road and
Bhandarkar Road, Pune (reference number Q1 84786060793) who
refused to provide me any letter and have advised me to contact on the
above e-mail address, hence this request is being forwarded to you. Please do the needful at your earliest.

Dear Customer, Greetings for the day! This is with reference to your email regarding services. Please accept our apologies for the inconvenience caused to you and delay in response. We regret to inform you that we are unable to provide demographic details from our end as provision for same is not available with us. Should you need any further assistance, please call our Customer Service help line number 9822012345 or email us at customercare@idea.adityabirla.com by mentioning ten digit Idea mobile number in subject line. Thanks & Regards, Javed Khan Customer Service Team IDEA Cellular Limited- Maharashtra & Goa Circle.

Dear Mr. Parivesh Patel, I was out-of-town and couldn t do the needful so sorry for the delay.
Now that I m back in town, I have been able to put together my prepaid
bills of last 6 months which should make it easy to establish my
identity. As had shared before, I don t remember my old password and the old
mobile number (BSNL number) is no longer accessible so can t go
through that route. Please let me know the next steps in correcting the existing IRCTC
account (which I haven t operated ever) so I can start using it to
book my tickets. Look forward to hearing from you.

• Celebrated my 10-year anniversary of contributing to Debian. An excerpt of this post was quoted on LWN.
• Made a number of improvements to AptFS, my FUSE-based filesystem that provides a view on unpacked Debian source packages as regular folders, including move from the popen2 Python module to subprocess and correcting the parsing of package lists.
• Corrected an UnboundLocalError exception in the Finnish social security number generator in faker, a tool to generate test data in Python applications. (#441)
• Made a small change to travis.debian.net (my hosted service for projects that host their Debian packaging on GitHub to use the Travis CI continuous integration platform to test builds on every code change) to fix an issue with malformed YAML.
• Added the ability to specify the clone target to gbp-import-dsc etc. in git-buildpackage, a tool to build Debian packages using Git. (commit)
• Filed three issues against the Redis key-value database:
  • Tests fail on the alpha architecture due to "memory efficiency". (#3666)
  • Please update hiredis (#3687)
  • Correct "whenever" typo. (#3652)

Great pleasure is to be found not only in keeping up an old and established friendship but also in beginning and building up a new one. Reading this in a beautifully svelte hardback, I tackled a randomly-chosen letter per day rather than attempting to read it cover-to-cover. Breaking with a life-long tradition, I even decided to highlight sections in pen so I could return to them at ease. I hope it's not too hackneyed to claim I gained a lot from "building up" a relationship with this book. Alas, it is one of those books that is too easy to recommend given that it might make one appear wise and learned, but if you find yourself in a slump, either in life or in your reading habits, it certainly has my approval.

• Contribute constructively - no one likes to be told "You've got a REALLY ugly baby there" or equivalent.
• Think through what you post: check references and check that it reads clearly and is spelled correctly
• Add value

• Provide as full details of hardware and software as you have
• Answer questions carefully: Ask questions the smart way: http://www.catb.org/esr/faqs/smart-questions.html
• Be prepared to follow up queries / provide sufficient evidence to reproduce behaviour or provide pathological test cases
• Provide a patch if possible: even if it's only pseudocode

• Keep pristine sources that you have downloaded
• Maintain patch series against pristine source
• Talk to the originators of the software / current maintainers elsewhere
• Follow upstream style if feasible / a consistent house style if not
• Be generous in what you accept: be precise in what you put out
• Don't produce licence conflicts - check and check again that your software can be distributed.
• Don't apply inconsistent copyrights

• Make permissions explicit and publish under a well established FLOSS licence
• Be generous to potential contributors and collaborators: render them every assistance so that they can help you better
• Be generous in what you accept: be precise in what you put out
• Don't produce licence conflicts - check and check again that your software can be distributed.
• Don't apply inconsistent copyrights: software you write is your copyright at the outset until you assign it elsewhere
• Contribute documentation / examples
• Maintain a bugtracker and mailing lists for your software

• Ensure that you have the rights you purport to assign
• Assign the minimum of rights necessary - if you can continue to allow full and free use of your code, do so
• Meet any required code of conduct [CoC] stipulations in addition to the CLA

This is based on joint work with Gregor Aisch and Josh Keller of the New York Times. A new package gunsales is now on the CRAN network for R. It is based the NYTimes/gunsales repository underlying the excellent New York Times visualizations, first published first in December 2015 and updated with more recent data since. The analysis takes public government data on gun sales from the National Instant Criminal Background Check System (NICS). The original data is scraped from the pdf, included in the package, and analysed in a cross-section and time-series manner. The standard US Census tool X-13ARIMA-SEATS is used to deseasonalize the timeseries at the national or state level. (Note that Buzzfeed also published data and (Python) code in another GitHub repo.) As an aside, it was the use of X-13ARIMA-SEATS here -- and its somewhat awkward and manual installation also seen in the initial versions of the code in the NYTimes/gunsales repo -- which lead to the recent work by Christoph Sax and myself. We now provide a new package x13binary on CRAN so that Christoph's excellent seasonal package can simply depend upon it and have a working binary provided and installed ready to use; see the recent blog post for more. The net result is that a package like this new gunsales project can simply depend upon seasonal and also be assurred that x13binary "just works". As Martha would say, "A Good Thing". Back to the gunsales project. Following the initial publication of the repository with the data and R code in a simple script, I felt compelled to reorganize it as a package. Packages for R, as we teach our students, colleagues, or anybody else who wants to listen are really the best way to bundle code, data, documentation (i.e. vignettes) and tests. All that exists now in the gunsales package. The package now has one main function, analysis(), which returns a single dataframe object. This dataframe object can then be fed to two plotting functions. The first, plot_gunsales(), will then recreate all the (base R) plots from the original code base. The second, ggplot_gunsales(), does the same but via ggplot2. This should give anybody the ability to look at the data, study the transformations done, form and maybe test new hypotheses and visualize in manner comparable to the original publication. As an amuse gueule, here are the key plots also shown in the main README.md at GitHub: We look forward to more remixes and analysis of this data. The plan of the GitHub repository is to keep the data set updated as new data points are published.

This post by Dirk Eddelbuettel originated on his Thinking inside the box blog. Please report excessive re-aggregation in third-party for-profit settings.

Willy Brandt went down on his knees in the Warsaw ghetto, after a functioning democracy had been established in the Federal Republic of Germany, not before. But Japan, shielded from the evil world, has grown into an Oskar Matzerath: opportunistic, stunted, and haunted by demons, which it tries to ignore by burying them in the sand, like Oskar s drum.
Ian Buruma, Wages of Guilt, Clearing Up the Ruins

This difference between (West) German and Japanese textbooks is not just a matter of detail; it shows a gap in perception.
Ian Buruma, Wages of Guilt, Romance of the Ruins

• War Against the West
  This chapter sets the stage in two parts, Bonn and Tokyo, by comparing the reaction in these countries to the Iraq war. The German Betroffenheit (To be betroffen implies a sense of guilt, a sense of shame, or even embarrassment.) as the core of German post-war politics, literature, and media is introduced. On the Japanese side the difficult and diverse situation and attitudes towards the Iraq (and other) wars, as well as the necessary bits of post-war history and development of the Japanese constitution.

  What is so convenient in the cases of Germany and Japan is that pacifism happens to be a high-minded way to dull the pain of historical guilt. Or, conversely, if one wallows in it, pacifism turns national guilt into a virtue, almost a mark of superiority, when compared to the complacency of other nations.

• Romance of the Ruins
  This chapter focuses on the war and immediate post-war period with references to the specific literature and movies emerging out of the circumstances of destroyed countries who have lost the war.

  Hitler s doom and the emperor s speech, the end of one symbol and the odd continuity of another. Whatever their symbolic differences, both would be associated forever with ruins ruined cities, ruined people, ruined ideals.

• Auschwitz
  The psychological construction of war memorials in both Germanies, which focuses on the religious aspects, is discussed, followed by an excursion through post-war German literature and the long-term ignorance of anything related to the Holocaust.

  Here the past had fossilized into something monumental or, as Adorno would have put it, museal.

• Hiroshima Paralleling the previous chapter, Hiroshima introduces the simplistic and reduced focus of the Hiroshima memorials, mostly ignoring the foreign victims, many of them being Koreans forced to work in Japan, and concentrating on the Japanese martyrdom. Focusing on the atomic bomb event everything else is removed from the field of view.

  The problem with this quasi-religious view of history is that it makes it hard to discuss past events in anything but nonsecular terms. Visions of absolute evil are unique, and they are beyond human explanation or even comprehension. To explain is hubristic and amoral. If this is true of Auschwitz, it is even more true of Hiroshima. The irony is that while there can be no justification for Auschwitz unless one believes in Hitler s murderous ideology, the case for Hiroshima is at least open to debate. The A-bomb might have saved lives; it might have shortened the war. But such arguments are incompatible with the Hiroshima spirit.

• Nanking
  The history and aftermath, as well as the attempts of rejection and refutation of the Nanking massacre are described. The Tokyo Trials and their critique by governmental scholars are touched, as well as bit of fresh air blowing through the Japanese society after the death of Hirohito, which lead to the publication of the records of Nanking by Azuma Shiro .

  Yet the question remains whether the raping and killing of thousands of women, and the massacre of thousands, perhaps hundreds of thousands, of other unarmed people, in the course of six weeks, can still be called extreme conduct in the heat of battle. The question is pertinent, particularly when such extreme violence is justified by an ideology which teaches the aggressors that killing an inferior race is in accordance with the will of their divine emperor.

• History on Trial
  One of the central chapters in my opinion. It discusses and compares the two post-war trials: The Nurnberg trials in Germany and the Tokyo trials in Japan. In both cases the juridical value is questioned, focusing on the winner-looser situation of post-war times.

  The Nuremberg trials were to be a history lesson, then, as well as a symbolic punishment of the German people a moral history lesson cloaked in all the ceremonial trappings of due legal process. They were the closest that man, or at least the men belonging to the victorious powers, could come to dispensing divine justice.

  Also, the differences in war trials in East and West Germany is compared. The East Germany Waldheimer trials, as well as the thorough purge of Nazis from East German jurisdiction and politics, which was in stark contrast to both West German s very restricted trials, as well as Japan s absolute non-purge of criminals.

  As long as the emperor lived, Japanese would have trouble being honest about the past. For he had been formally responsible for everything, and by holding him responsible for nothing, everybody was absolved, except, of course, for a number of military and civilian scapegoats, Officers and Outlaws, who fell victim to victors justice.

• Textbook Resistance This chapter compares the representation of war and post-war times in the textbooks in West and East Germany and Japan. The interesting case of Ienaga Saburo and the year-long trials (1965-1993) around his history textbook are recounted. The ministry of education had forced a redaction of his history textbook to conform with the revisionist view onto history, deleting most passages that are critical of the Japanese position during the first half of the 20th century. This was one of the very few cases in Japanese post-war history where someone stood up against this revisionist view.

  The judges and some of the counsel for the ministry sat back with their eyes closed, in deep concentration, or fast asleep. Perhaps they were bored, because they had heard it all before. Perhaps they thought it was a pointless exercise, since they knew already how the case would end. But it was not a pointless exercise. For Ienaga Saburo had kept alive a vital debate for twenty-seven years. One cussed schoolteacher and several hundred supporters at the courthouse might not seem much, but it was enough to show that, this time, someone was fighting back.

• Memorials, Museums, and Monuments
  This chapter returns to war memorials: The change of meaning from post WW-1, which were memorials, to post WW-2 ones which became warning monuments, indicating the shift of attention and evaluation of war history in Germany. In contrast to this, Japan s quasi non-existence of war museums till the late 90ies, as well as the existence of the Yasukuni shrine honoring and celebrating besides other several A-class war criminals as deities.

  The tragedy is not just that the suicide pilots died young. Soldiers (and civilians) do that in wars everywhere. What is so awful about the memory of their deaths is the cloying sentimentality that was meant to justify their self-immolation. There is no reason to suppose they didn t believe in the patriotic gush about cherry blossoms and sacrifice, no matter how conventional it was at the time. Which was exactly the point: they were made to rejoice in their own death. It was the exploitation of their youthful idealism that made it such a wicked enterprise. And this point is still completely missed at the Peace Museum today.

• A Normal Country This chapter discusses the slow normalization of post-war situation after the 90ies, and all the hurdles that needed to be overcome: In the case of Germany the speech of Philipp Jenninger, then president of the Bundestag, is recounted. 50 years after the Kristallnacht he tried to give a speech of historicization , only to be find himself shunned and expelled due to the lack of Betroffenheit.

  It was not an ignoble enterprise, but he should have recognized that Historisierung, even forty-three years after the war, was still a highly risky business. For a normal society, a society not haunted by ghosts, cannot be achieved by normalizing history, or by waving cross and garlic. More the other way around: when society has become sufficiently open and free to look back, from the point of view neither of the victim nor of the criminal, but of the critic, only then will the ghosts be laid to rest.

  On the Japanese side the case of Motoshima Hitoshi , who dared to question Hirohito:

  Forty-three years have passed since the end of the war, and I think we have had enough chance to reflect on the nature of that war. From reading various accounts from abroad and having been a soldier myself, involved in military education, I do believe that the emperor bore responsibility for the war.

  which led to hitherto unseen of demonstration of extreme-right-wing groups issuing death treats that lead to a failed assassination of Motoshima, all under the completely complacent Japanese police and politics letting the right-wingers play their game.

  By breaking a Japanese taboo, Motoshima struck a blow for a more open, more normal political society, and very nearly lost his life. Jenninger, I like to think, wanted to strike a blow for the same, but failed, and lost his job. Perhaps he wasn t up to the task. Or perhaps even West Germany was not yet normal enough to hear his message.

• Two Normal Towns This chapter focuses on two rare cases of civil courage and political commitment: Anja Rosmus, who stepped forth as school child to rewrite the history of Passau. She unveiled the truth about deep involvement into the NS crimes of many inhabitants of Passau, a fact that was up to then covered up and purged from knowledge. She, too, received many death threads, including nailing a killed cat onto her door. The response of the head of the tourist office in Passau, Gottfried Dominik, speaks about the very peculiar attitude:

  I asked him again about the local camp and the small hidden memorial. Dominik showed signs of distress. It was difficult, he admitted, very difficult. I know what you mean. But let me give you my personal opinion. When you have a crippled arm, you don t really want to show it around. It was a low point in our history, back then. But it was only twelve years in thousands of years of history. And so people tend to hide it, just as a person with a crippled arm is not likely to wear a short-sleeved shirt.

  A similar incident is recounted on the Japanese side, the Hanaoka incident (detailed article) and its unveiling by Nozoe Kenji, where 800 Chinese slave workers, after escaping from a forced-work camp for the Kajima Corporation, where rabbit-hunted down and slaughtered. He, too, got death threats, and was virtually expelled from his home area because he dared to publish his findings.

  I think it is this basic distrust, this refusal to be told what to think by authorities, this cussed insistence on asking questions, on hearing the truth, that binds together Nozoe, Rosmus, and others like them. There are not many such people in Japan, or anywhere else for that matter. And I suspect they are not much liked wherever they live.

• Clearing Up the Ruins The last chapter tries to round up all the previous chapters, and look into the most recent history and near future. While not completely pessimistic with respect to Japan, the final chapter leaves clear statements on the current state of Japanese society and politics:

  The state was run by virtually the same bureaucracy that ran the Japanese empire, and the electoral system was rigged to help the same corrupt conservative party to stay in power for almost forty years. This arrangement suited the United States, as well as Japanese bureaucrats, LDP politicians, and the large industrial combines, for it ensured that Japan remained a rich and stable ally against Communism. But it also helped to stifle public debate and stopped the Japanese from growing up politically.

  His description of current Japanese society, written in 1995, is still hauntingly true in 2016:

  There is something intensely irritating about the infantilism of postwar Japanese culture: the ubiquitous chirping voices of women pretending to be girls; the Disneylandish architecture of Japanese main streets, where everything is reduced to a sugary cuteness; the screeching television talents rolling about and carrying on like kindergarten clowns; the armies of blue-suited salarymen straphanging on the subway trains, reading boys comics, the maudlin love for old school songs and cuddly mama-sans.

The Nanking Massacre, for leftists and many liberals too, is the main symbol of Japanese militarism, supported by the imperial (and imperialist) cult. Which is why it is a keystone of postwar pacifism. Article Nine of the constitution is necessary to avoid another Nanking Massacre. The nationalist right takes the opposite view. To restore the true identity of Japan, the emperor must be reinstated as a religious head of state, and Article Nine must be revised to make Japan a legitimate military power again. For this reason, the Nanking Massacre, or any other example of extreme Japanese aggression, has to be ignored, softened, or denied.
Ian Buruma, Wages of Guilt, Nanking

[ ] mainstream conservatives made a deliberate attempt to distract people s attention from war and politics by concentrating on economic growth.

The curious thing was that much of what attracted Japanese to Germany before the war Prussian authoritarianism, romantic nationalism, pseudo-scientific racialism had lingered in Japan while becoming distinctly unfashionable in Germany.

The point of all this is that Ikeda s promise of riches was the final stage of what came to be known as the reverse course, the turn away from a leftist, pacifist, neutral Japan a Japan that would never again be involved in any wars, that would resist any form of imperialism, that had, in short, turned its back for good on its bloody past. The Double Your Incomes policy was a deliberate ploy to draw public attention away from constitutional issues.

The citizens of Hiroshima were indeed victims, primarily of their own military rulers. But when a local group of peace activists petitioned the city of Hiroshima in 1987 to incorporate the history of Japanese aggression into the Peace Memorial Museum, the request was turned down. The petition for an Aggressors Corner was prompted by junior high school students from Osaka, who had embarrassed Peace Museum officials by asking for an explanation about Japanese responsibility for the war.

The history of the war, or indeed any history, is indeed not what the Hiroshima spirit is about. This is why Auschwitz is the only comparison that is officially condoned. Anything else is too controversial, too much part of the flow of history .

Unlike in Europe or China, writes Tanaka, you won t find one instance of planned, systematic murder in the entire history of Japan. This is because the Japanese have a different sense of values from the Chinese or the Westerners.

In 1950, Becker wrote that few things have done more to hinder true historical self-knowledge in Germany than the war crimes trials. He stuck to this belief. Becker must be taken seriously, for he is not a right-wing apologist for the Nazi past, but an eminent liberal.

There never were any Japanese war crimes trials, nor is there a Japanese Ludwigsburg. This is partly because there was no exact equivalent of the Holocaust. Even though the behavior of Japanese troops was often barbarous, and the psychological consequences of State Shinto and emperor worship were frequently as hysterical as Nazism, Japanese atrocities were part of a military campaign, not a planned genocide of a people that included the country s own citizens. And besides, those aspects of the war that were most revolting and furthest removed from actual combat, such as the medical experiments on human guinea pigs (known as logs ) carried out by Unit 731 in Manchuria, were passed over during the Tokyo trial. The knowledge compiled by the doctors of Unit 731 of freezing experiments, injection of deadly diseases, vivisections, among other things was considered so valuable by the Americans in 1945 that the doctors responsible were allowed to go free in exchange for their data.

Some Japanese have suggested that they should have conducted their own war crimes trials. The historian Hata Ikuhiko thought the Japanese leaders should have been tried according to existing Japanese laws, either in military or in civil courts. The Japanese judges, he believed, might well have been more severe than the Allied tribunal in Tokyo. And the consequences would have been healthier. If found guilty, the spirits of the defendants would not have ended up being enshrined at Yasukuni. The Tokyo trial, he said, purified the crimes of the accused and turned them into martyrs. If they had been tried in domestic courts, there is a good chance the real criminals would have been flushed out.

After it was over, the Nippon Times pointed out the flaws of the trial, but added that the Japanese people must ponder over why it is that there has been such a discrepancy between what they thought and what the rest of the world accepted almost as common knowledge. This is at the root of the tragedy which Japan brought upon herself.

Emperor Hirohito was not Hitler; Hitler was no mere Shrine. But the lethal consequences of the emperor-worshipping system of irresponsibilities did emerge during the Tokyo trial. The savagery of Japanese troops was legitimized, if not driven, by an ideology that did not include a Final Solution but was as racialist as Hider s National Socialism. The Japanese were the Asian Herrenvolk, descended from the gods.

Emperor Hirohito, the shadowy figure who changed after the war from navy uniforms to gray suits, was not personally comparable to Hitler, but his psychological role was remarkably similar.

In fact, MacArthur behaved like a traditional Japanese strongman (and was admired for doing so by many Japanese), using the imperial symbol to enhance his own power. As a result, he hurt the chances of a working Japanese democracy and seriously distorted history. For to keep the emperor in place (he could at least have been made to resign), Hirohito s past had to be freed from any blemish; the symbol had to be, so to speak, cleansed from what had been done in its name.

If one disregards, for a moment, the differences in style between Shinto and Christianity, the Yasukuni Shrine, with its relics, its sacred ground, its bronze paeans to noble sacrifice, is not so very different from many European memorials after World War I. By and large, World War II memorials in Europe and the United States (though not the Soviet Union) no longer glorify the sacrifice of the fallen soldier. The sacrificial cult and the romantic elevation of war to a higher spiritual plane no longer seemed appropriate after Auschwitz. The Christian knight, bearing the cross of king and country, was not resurrected. But in Japan, where the war was still truly a war (not a Holocaust), and the symbolism still redolent of religious exultation, such shrines as Yasukuni still carry the torch of nineteenth-century nationalism. Hence the image of the nation owing its restoration to the sacrifice of fallen soldiers.

The mayor received a letter from a Shinto priest in which the priest pointed out that it was un-Japanese to demand any more moral responsibility from the emperor than he had already taken. Had the emperor not demonstrated his deep sorrow every year, on the anniversary of Japan s surrender? Besides, he wrote, it was wrong to have spoken about the emperor in such a manner, even as the entire nation was deeply worried about his health. Then he came to the main point: It is a common error among Christians and people with Western inclinations, including so-called intellectuals, to fail to grasp that Western societies and Japanese society are based on fundamentally different religious concepts . . . Forgetting this premise, they attempt to place a Western structure on a Japanese foundation. I think this kind of mistake explains the demand for the emperor to bear full responsibility.

The bust of the man caught my attention, but not because it was in any way unusual; such busts of prominent local figures can be seen everywhere in Japan. This one, however, was particularly grandiose. Smiling across the yard, with a look of deep satisfaction over his many achievements, was Hatazawa Kyoichi. His various functions and titles were inscribed below his bust. He had been an important provincial bureaucrat, a pillar of the sumo wrestling establishment, a member of various Olympic committees, and the recipient of some of the highest honors in Japan. The song engraved on the smooth stone was composed in praise of his rich life. There was just one small gap in Hatazawa s life story as related on his monument: the years from 1941 to 1945 were missing. Yet he had not been idle then, for he was the man in charge of labor at the Hanaoka mines.

But the question in American minds was understandable: could one trust a nation whose official spokesmen still refused to admit that their country had been responsible for starting a war? In these Japanese evasions there was something of the petulant child, stamping its foot, shouting that it had done nothing wrong, because everybody did it.

Japan seems at times not so much a nation of twelve-year-olds, to repeat General MacArthur s phrase, as a nation of people longing to be twelve-year-olds, or even younger, to be at that golden age when everything was secure and responsibility and conformity were not yet required.

For General MacArthur was right: in 1945, the Japanese people were political children. Until then, they had been forced into a position of complete submission to a state run by authoritarian bureaucrats and military men, and to a religious cult whose high priest was also formally chief of the armed forces and supreme monarch of the empire.

I saw Jew S ss that same year, at a screening for students of the film academy in Berlin. This showing, too, was followed by a discussion. The students, mostly from western Germany, but some from the east, were in their early twenties. They were dressed in the international uniform of jeans, anoraks, and work shirts. The professor was a man in his forties, a 68er named Karsten Witte. He began the discussion by saying that he wanted the students to concentrate on the aesthetics of the film more than the story. To describe the propaganda, he said, would simply be banal: We all know the what, so let s talk about the how. I thought of my fellow students at the film school in Tokyo more than fifteen years before. How many of them knew the what of the Japanese war in Asia.

• shooting at long range; for the pictures I'm talking about, the subject was between 800m and 1.2km; at this range, haze and atmospheric disturbances start to play a role.
• lens is heavy 2.3kg and adding the camera (1kg) it means that I was hand-holding 3.3kg, which is much more than I'm used to; the focal length of the lens, at that distance, means that any small movement (rotation or shift) translates into significant subject movement, especially when viewed at 1:1 magnification on a 36Mp body.
• there might still be some interplay between VR and shooting at this shutter speed, although not sure.

• lens is nice (optically), although fully open (f/5.6) and hand-held and at long distance it doesn't yet give me full satisfaction; I will need to improve my technique and learn how to properly handle it.
• in combination with a high-megapixel body (D810), it allows fun although pointless feats; pointless doesn't stop hobbies, though
• I need to go to the gym; not "more often", just start going!

Only parts of us will ever
touch o n l y parts of others
one s own truth is just that really one s own truth.
We can only share the part that is u n d e r s t o o d b y within another s knowing acceptable t o t h e o t h e r t h e r e f o r e so one
is for most part alone.
As it is meant to be in
evidently in nature at best t h o u g h perhaps it could make
our understanding seek
another s loneliness out.

• The notion that an individual person possesses a single, coherent point of view seems nonsensical
• The separation between my mind and your mind seems arbitrary
• The attribution of consciousness only to humans, or only to living beings, seems absurd

• Strong auditing and aggressive fuzzing of containers under realistic configurations
  
• Support for meaningful nesting of Linux Security Modules in namespaces
  
• Introspection of container state and (more difficult) the host OS itself in order to identify compromises

• pushing of files is now supported thanks to a nice pull request bu Mike Birdgeneau
• a default device can be designated in the ~/.rpushbullet.json file or options
• initialization has been rewritten to use recpients which can be indices, device names or, if missing entirely, the (new) default device
• alternatively, email is supported as another recipient option in which case the Pushbullet service will send an email to the give address
• pbGetDevices() now returns a proper S3 object with corresponding print() and summary() methods
• the documentation regarding package initialization, and setting of key, devices, etc has been expanded
• more examples has been added to the documentation
• various minor cleanups, fixes, corrections throughout

This post by Dirk Eddelbuettel originated on his Thinking inside the box blog. Please report excessive re-aggregation in third-party for-profit settings.

last [x] = x
last (x:xs) = last xs

last (x:xs)
    null xs == True = x
    otherwise       = last xs
last (x:xs)
    length (x:xs) == 1 = x
    otherwise          = last xs
last (x:xs)
    length xs == 0 = x
    otherwise      = last xs
last xs
    lenght xs > 1 = last (tail xs)
    otherwise     = head xs
last xs
    lenght xs == 1 = head xs
    otherwise      = last (tail xs)
last (x:xs)
    xs == []  = x
    otherwise = last xs

last xs = xs !! (length xs - 1)
last xs = head (drop (length xs - 1) xs)

last (x:xs) = lastHelper x xs
  where
    lastHelper z [] = z
    lastHelper z (y:ys) = lastHelper y ys

last x = head (reverse x)

$ zrun spellintian --picky /usr/share/doc/RFC/best-current-practice/rfc*
/tmp/0qgJD1Xa1Y-rfc1917.txt: amoung -> among
/tmp/kvZtN435CE-rfc3155.txt: transfered -> transferred
/tmp/o093khYE09-rfc3481.txt: unecessary -> unnecessary
/tmp/4P0ux2cZWK-rfc6365.txt: charater -> character

$ zrun mwic /usr/share/doc/debian/social-contract.txt.gz
DFSG:
   an Free Software Guidelines (DFSG)
   an Free Software Guidelines (DFSG) part of the
                                ^^^^
Perens:
     Bruce Perens later removed the Debian-spe 
  by Bruce Perens, refined by the other Debian 
           ^^^^^^
Ean, Schuessler:
  community" was suggested by Ean Schuessler. This document was drafted
                              ^^^ ^^^^^^^^^^
GPL:
  The "GPL", "BSD", and "Artistic" lice 
       ^^^
contrib:
  created "contrib" and "non-free" areas in our 
           ^^^^^^^
CDs:
  their CDs. Thus, although non-free wor 
        ^^^