Adi Ophir
Adi Ophir (born 22 September 1951) is an Israeli philosopher.
Professor Ophir teaches philosophy at the Cohn Institute for the History and Philosophy of Science and Ideas at Tel Aviv University. He is also a fellow at the Van Leer Jerusalem Institute where he directs an interdisciplinary research project on "Humanitarian Action in Catastrophes: The Shaping of Contemporary Political Imagination and Moral Sensibilities."
Ophir's recent book The Order of Evils offers a moral theory that emphasizes the socially structured existential and political nature of evil. He argues that evils, like pain, suffering, loss, and humiliation, are "superfluous evils" that can often be prevented but are not.
Analyzing seminal works by modern and postmodern philosophers such as Rousseau, Kant, Marx, Sartre, Arendt, Foucault, and Derrida, Ophir submits that to be moral is to care for others, and to be committed to preventing their suffering and distress.
Ophir's focus on understanding particular evils (rather than some transcendentalized Evil) keeps his thought determinedly secular. While a deeply theoretical work, The Order of Evils is informed by Ophir's preoccupation with two major events in recent Jewish history: the Holocaust and the Israeli occupation of Palestine. He does not compare these two events but instead introduces a typology of disasters that locates them within the wide spectrum of calamities generated by humans to exhibit both the specificities and general patterns that subsequently emerge.
Ophir
Ophir (/ˈoʊfər/;Hebrew: אוֹפִיר, Modern Ofir, Tiberian ʼÔp̄îr) is a port or region mentioned in the Bible, famous for its wealth. King Solomon received a cargo of gold, silver, sandalwood, pearls, ivory, apes and peacocks from Ophir, every three years.
Biblical references
Ophir in Genesis 10 (the Table of Nations) is said to be the name of one of the sons of Joktan. The Books of Kings and Chronicles tell of a joint expedition to Ophir by King Solomon and the Tyrian king Hiram I from Eziongeber, a port on the Red Sea, that brought back large amounts of gold, precious stones and 'algum wood' and of a later failed expedition by king Jehoshaphat of Judah. The famous 'gold of Ophir' is referenced in several other books of the Hebrew Bible.
Early Christian traditions
Details about the three of Joktan's sons, Sheba, Ophir and Havilah, were preserved in a tradition known in divergent forms from three early Christian (pre-Islamic) sources: the Arabic Kitab al-Magall (part of Clementine literature), the Syriac Cave of Treasures, and the Ethiopic Conflict of Adam and Eve with Satan.
RMS Ophir
RMS Ophir was a twin-screw ocean liner of the Orient Steam Navigation Company of London, which worked company's London — Aden — Colombo — Australia route from 1891. In 1901 she served as the Royal yacht HMS Ophir. In 1915 she was requisitioned by the Admiralty and was an armed merchant cruiser until 1918, when she was returned to her owners. She was not restored to passenger service, but was scrapped in 1922.
History
One appreciative passenger was "the Welsh Swagman" Joseph Jenkins who embarked at Melbourne on 24 November 1894, bound for Tilbury Docks in a second-class cabin at the fare of £26 15s 6d. When he first saw the vessel, it appeared so huge that he wrote "it is a wonder to me that it would move". Jenkins, a noted diarist, proceeded to record in detail the 103-day voyage passing through the new Suez Canal.
In 1901, as HMS Ophir, she took the Duke and Duchess of Cornwall and York (the future King George V and Queen Mary) on their tour of the British Empire. The visit was scheduled to open the new Federal Parliament in Melbourne, Australia, but the royal party also visited Gibraltar, Malta, Ceylon, the Straits Settlements, New Zealand, South Africa and Canada. The Admiralty provided crew for the tour, while the engine-room staff came from the Orient Company´s own engineers.
Podcasts:
-
by Whatever
-
by Whatever
-
by Whatever
-
by Whatever
-
by Whatever
-
by Whatever
-
by Whatever
-
by Whatever
-
by Whatever
-
by Whatever
-
by Whatever
Agoraphobia
by: Whateverit's better on the phone
you're phisically alone
I'm scared anyway
I might as well write down what to say
sometimes I get so close that I can touch
instead
I reach out for the phone
the line is dead
no time to waste
I need it fast
something to rely on, so
that I can deny I'm alone
there, outside, I see
the evidence of what's going to be
and there, outside, I see
nothing like mistake