And here is more text filling in space for when real text comes in to take away this fake test which is filling in for when the non fake that is real text comes in to fill in. HEre’s a great clip of a blah blah blah blah blah.a folklorist, banjo player and generally amazing dude. And here is more text filling in space for when real text comes in to take away this fake test which is filling in for when the non fake that is real text comes in to fill in.

HEre’s a great clip of a blah blah blah blah blah. a folklorist, banjo player, and generally amazing dude. And here is more text filling in space for when real text comes in to take away this fake test which is filling in for when the non fake that is real text comes in to fill in. HEre’s a great clip of a blah blah blah blah blah. a folklorist, banjo player, and generally amazing dude. And here is more text filling in space for when real text comes in to take away this fake test which is filling in for when the non fake that is real text comes in to fill in.

This is one of my favorite discoveries of late. Bascom Lamar Lunsford, a folklorist, banjo player, and generally amazing dude. And here is more text filling in space for when real text comes in to take away this fake test which is filling in for when the non fake that is real text comes in to fill in. HEre’s a great clip of a blah blah blah blah blah.This is more text this is more test. a folklorist, banjo player, and generally amazing dude.

The state that springtime, certain landscapes, and a certain cosmic phenomena provoke in us, sometimes takes place at the beginning of an encounter with an other. It is in the first moments of drawing near to one another that the other moves us the most, touching us in a global, unknowable, uncontrollable manner. Then, too often, we make the other our own–through knowledge, sensibility, culture. Entering our horizon, our world, the other loses the strangeness of his or her appeal. The presence of the other included us in a certain mystery, communicating to us an awakening that is both corporeal and spiritual. But we reduce the other to ourselves, we incorporate the other in turn: through our knowledge, our affection, our customs. At the limit, we no longer see the other, we no longer hear the other, we no longer perceive the other. The other is a part of us. Unless we reject the other. The other is inside or outside, not inside and outside, being part of our interiority while remaining exterior, foreign, other to us. Awakening us, by their very alterity, their mystery, by the in-finite that they still represent for us. It is when we do not know the other, or when we accept that the other remains unknowable to us, that the other illuminates us in some way, but with a light that enlightens us without our being able to comprehend it, to analyze it, to make it ours. The totality of the other, like that of springtime, like that of the surrounding world sometimes, touches us beyond all knowledge, all judgement, all reduction to ourselves, to our own, to what is in some manner proper to us. In somewhat learned terms, I would say that the other, the other as other, remains beyond all that we can predicate of him or her. The other is never his or that that we attribute to him or her. IT is insofar as the other escapes all judgment on our part that he or she emerges as you, always other and nonappropriable by I.”