Ticket #352 (new Feature Request)

Opened 10 years ago

Last modified 7 years ago

Add ability to remove failed validation attempts from user list

Reported by: dondruce@… Owned by:
Priority: low Milestone: WifiDog Auth Server 1.1
Component: Auth server, Authentication, permissions and access control Version: Gateway 20090925
Keywords: User Not Validated Cc:

Attachments

Validation failure Trouble Ticket.JPG Download (101.4 KB) - added by dondruce@… 10 years ago.
Validation failure Trouble Ticket.2.JPG Download (104.4 KB) - added by dondruce@… 10 years ago.

Change History

Changed 10 years ago by dondruce@…

Changed 10 years ago by dondruce@…

Changed 9 years ago by networkfusion

  • milestone changed from Not yet assigned to a Milestone to WifiDog Auth Server 1.1

Changed 7 years ago by ЛУHA

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Changed 7 years ago by Лacтoчкa

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Changed 7 years ago by -UREK

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Changed 7 years ago by NERGIZ_132

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Changed 7 years ago by Лaпyля

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Changed 7 years ago by -CIQAN

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Changed 7 years ago by NERPATOLUQ

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Changed 7 years ago by NEW_GIRL

Diotima’s linking of love and philosophy suggests another portrayal,  http://sexus001.co.cc in which the philosopher is ‘a sort of barefoot waif who goes out under the stars seeking an encounter with reality, the  http://sexus002.co.cc embrace, the knowledge or perhaps a shared birth, of whatever benevolence, beauty, or wisdom might be found there’ (ibid.: 24). While Irigaray finds the image of love as mediating daimon  http://sexus003.co.cc productive, other aspects of Diotima-Socrates’ speech trouble her. Irigaray contests the view that love is caused by the desire  http://sexus004.co.cc to procreate and attain immortality (ibid.: 27). She suggests that representing reproduction and the child as the motivation for love destroys the daimonic or intermediary character of love: ‘love loses its daimonic character . . .

Changed 7 years ago by Лeди

Love has lost its divinity, its mediastic, alchemical  http://sexus005.co.cc qualities between couples of opposites . . . A beloved [the child] who is an end is substituted for love between men and women’. While the child could be born of  http://sexus006.co.cc love and allowed to ‘germinate or ripen in the milieu of love’ it has been made, instead, to represent love and to  http://sexus007.co.cc facilitate immortality and this, for Irigaray, is a failure of love. Irigaray concludes, ‘A sort of teleological triangle is put in place instead of a perpetual journey, a perpetual transvaluation, a permanent becoming’ (ibid.: 27). The production of a child, or of creative works, the creation of immortality through  http://sexus008.co.cc production or reproduction, is a teleological quest for immortality that replaces love as an ‘immanent efflorescence of the divine of and in the flesh’.

Changed 7 years ago by Dedmopo3

While the homoeroticism of the Symposium challenges heterosexual dominance, Irigaray usefully points to the risks for feminine being and Eros that may arise. Nevertheless, within Plato’s text  http://sexus013.co.cc itself the subordination of the feminine is already to some extent reversed by positioning Diotima as the teacher of Socrates. While ancient Greek homoerotics appears to have been founded on a pedagogical relation in which the older man instructed the younger, in the Symposium a woman takes the place of the older  http://sexus014.co.cc teacher and it is she who instructs Socrates, now positioned as the pupil. The Symposium then contains an internal,  http://sexus015.co.cc implicit and oblique critique of male homoerotic exclusion of feminine love by recognising Diotima’s erotic lessons. Moreover, the images of pregnancy, reproduction, birthing and parenting  http://sexus016.co.cc are central to Diotima’s teaching placing feminine activities at the centre of love and of philosophising. Adriana Cavarero suggests that.

Changed 7 years ago by Лeди_Бывaлый

While Irigaray and Cavarero caution us about the disempowering effects of Diotima-Socrates’ representation of love, Wendy Brown suggests that Socrates disrupts the philosophical enterprise precisely by using the image  http://sexus021.co.cc of giving birth to ideas to challenge the agonism inherent in philosophical disputation. As Brown writes, Socrates, ‘makes strange by making female the entire philosophical endeavour, thereby . . . divest[ing] philosophy and politics of the socially male qualities to which he objects’ (Brown 1994: 173).  http://sexus022.co.cc Elaborating, Brown explains: In contradistinction to an agonistic context for philosophising, in which glory, reputation, and power are pre-eminently at stake in espousing wisdom,  http://sexus023.co.cc Plato locates philosophy in the realm of love, nurturance, and procreation. The birth and cultivation of new ideas are the natural product of a well-chosen union between two virtuous human beings. Philosophical truth is thus situated in the context of love, attachment, and desire for the Good.  http://sexus024.co.cc While Diotima-Socrates’ speech has generally been read as a valorisation of mind over body, and of philosophic love of knowledge over embodied passion, this interpretation obliterates the metaphor of birth.

Changed 7 years ago by Лeйлa

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Changed 7 years ago by -Anarchik

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Changed 7 years ago by Delete1

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Changed 7 years ago by NICAT.59

To be in the presence of a sociopath can be a  http://workfsv63.co.cc very confusing experience. On a personal level, self-absorption reveals itself in a sense of entitlement and a disregard of social rules and conventions when they  http://workmun15.co.cc conflict with one’s own convenience and self-interest. The able-bodied person using handicapped parking is an example of this. Those who cheat on tests, cut in line, or  http://workuin69.co.cc lie when it is advantageous to do so — in short those who have a cynical view of what  http://workwyp46.co.cc is required to succeed in life — are often simply in the habit of evaluating every situation on the basis of what is best for them.

Changed 7 years ago by -Baksyor

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Changed 7 years ago by Delfin

Plato’s Phaedrus like the Symposium speaks of love –  http://workpjj69.co.cc though here in the form of a conversation between two friends, Phaedrus and Socrates. This text, like the Symposium, is also most often interpreted as representing  http://workvvq81.co.cc a choice between abstract and embodied love. And, there is certainly evidence for this in Socrates speech in which love is depicted as a struggle within the soul between the  http://workvorb50.co.cc charioteer and two horses; one obedient, the other defiant. The defiant steed, suffering the urgency of desire, wants to ravish at once the beloved while the charioteer and obedient horse attempt to control this wild desire. This imageof a respectful,  http://workdeqc17.co.cc controlled desire struggling with uncontrolled urges may be discerned, also, in the two opposed speeches that Socrates presents in this text.

Changed 7 years ago by jodoreps

  • version set to Gateway 20090925
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