A white layer of barium-sulphate gelatine (called baryta) is applied to the paper ground, followed by a light-sensitive layer. A typical feature of classical photography is that this second, light-sensitive layer consists of silver halogen grains, usually silver bromide, suspended in gelatine.

The silver halogenide in baryta paper is only sensitive to blue and violet light; therefore only red or yellowish green light can be used in the darkroom when photos are being developed on baryta paper.

After exposure the photographic paper is developed, fixed, watered and dried. For glossy prints a dry press, also known as a baryta press, is used. When prints on baryta paper are carefully processed, the quality is excellent, with pure white, intense black and rich gradations of grey.

Baryta paper is the most durable of all conventional photographic papers: prints on baryta paper can last more than a century. The developing process on baryta paper is so time-consuming and tricky that it is now only used for prints of particularly high quality.

All prints produced by Len Luterbach adhere to this standard.

Friends help young men avoid error; to older people they give the care and help needed to supplement the failing powers of action which infirmity brings in its train; and to those in their prime they give the opportunity to perform noble actions. [...] [F]riends enhance our ability to think and to act. Also, it seems that nature implants friendship in a parent for its offspring and in offspring for its parent, not only among men, but also among birds and most animals. [NE VIII, 1:9-18]

Collectively, Aristotle considers relationships such as civic connections, business partnerships, and types of transactional arrangements as relationships that may be also classified in the terms of friendship.

Aristotle moves further away from the typical notions concerning friendship through his system of relationship classification. Friendships, rather than simply being grouped together generally, are classified according to the reason why one person might like another. In this way, Aristotle’s friendship is not limited to partners of equal status but also takes into consideration those relationships based on the concept of gain. There are, according to Aristotle, three reasons why one person may ‘feel affection’ (understood as the motivation for the friendship) toward another:

The first is usefulness. Aristotle describes this type of arrangement as not feeling “affection for one another per se but [understood] in terms of the good accruing to each from the other.” [NE VIII, 3:11-12]
The second relationship category is found in those relationships motivated by pleasure. In this instance, the relationship is similar to that of the one based on usefulness as we feel affection for them “not for what they are, but for the pleasure they give us.” [NE VIII, 3:14]
The third type of friendship is the perfect form of friendship involving partners who are alike in virtue, each partner being “both good in the unqualified sense and good for his friend.” [NE VIII, 3:11-12]

Aristotle’s premise concerning friendship, that there are three motivations why one person may like another, may be further broken down and understood in terms of perfect and imperfect. The perfect friendship, those relationships based on the “good”, are, of course, held by those individuals that live a perfect definition of Aristotle’s notion of the virtuous life; that is, those individuals who are good in the “unqualified sense.” Imperfect friendships, on the other hand, are those relationships that are based on pleasure and utility, essentially constituting arrangements we are most likely to find in everyday life. As such, rulers and those ruled, young and old, rich and poor, and student and teacher hold friendship arrangements of these types.

For, it seems, we do not feel affection for everything but only for the lovable, and that means what is good, pleasant or useful. [NE VIII, 2:17-19]

Even though the majority of relationships held by most people fall into a category where the partners would not be considered equals, the ‘bond’ of friendship is nevertheless real and should be taken seriously.

Aristotle states in the Nicomachean Ethics that “friends enhance our ability to act.” [NE VIII, 1:16] As is the theme in the Ethics, “to think” and “to act” are functions that are to be understood teleologically; that is, actions are directed toward a final purpose or end. In the Aristotelian system of logic, this final purpose, the aim of all action, is the good:

Every art or applied science and every systematic investigation, and similarly every action and choice, seem to aim at some good; the good, therefore, has been well defined as that at which all things aim. [NE I, 1:1-4]

To better understand the unique nature of ‘the good’, and its relationship to action, look to Book I of Ethics:

Good things are commonly divided into three classes: (1) external goods, (2) goods of the soul, and (3) goods of the body. Of these, we call the goods pertaining to the soul goods in the highest and fullest sense. [...] We are also right in defining the end as consisting of actions and activities; for in this way the end is included among the goods of the soul and not among external goods. [NE I, 8:11-14, 18-21]

As is clear from the definition of “good” things, the soul is the predominant element and actions, driven toward the end, are of primary concern. Therefore, it is only natural that Aristotle should focus on and attempt to provide a detailed definition of what the end of action is, namely happiness. Happiness, properly understood, is “an activity of the soul in conformity with [complete] virtue” [NE I, 13:5-6] realized as “a kind of good life and well-being.” [NE I, 8:23]

For Aristotle, life itself is a series of actions aimed toward an end, which is good. Moral excellence [virtue] is also concerned with action. Essentially, realizing the good is achieved through the proper ‘channeling’ of action:

A man who abstains from bodily pleasures and enjoys doing so is self-controlled; if he finds abstinence troublesome, he is self-indulgent; a man who endures danger with joy, or at least without pain, is courageous; if he endures it with pain, he is a coward. For moral excellence is concerned with pleasure and pain; it is pleasure that makes us do base actions and pain that prevents us from doing noble actions. [NE II, 3:4-11]

As we can see, Aristotle is defining the elements of character that make a good life possible. It would seem that this process is primarily concerned with ‘safeguarding’ the soul as the pleasures and pains of everyday life essentially test our virtue and the excellent individual will pass the test and, in the process, find happiness.

The process of becoming an excellent individual is not an accident or a by-product of conditioning. While it is important, Aristotle notes quoting Plato, that “men must be brought up from childhood to feel pleasure and pain at the proper things” [NE II, 3:12-13] this education, in and of itself, is not sufficient for an individual to become excellent or perform excellent acts:

In the case of the virtues an act is not performed justly or with self-control if the act itself is of a certain kind [of behavior], but only if in addition the agent [is in a certain state as he does it]: first of all, he must know what he is doing; secondly, he must choose to act the way he does, and he must choose it for its own sake; and in the third place, the act must spring from a firm and unchangeable character [hexis]. [NE II, 4:28-35]

To provide some grounding to what Aristotle means when he refers to the deliberate nature of virtue, consider the following example:

Joe Hoya is walking to the Levy Center to purchase a textbook. Along the way, he sees Jane Hoya, trip, and spill the contents of her Prada handbag all over the sidewalk.

There are, as far as I can see, two general courses of action Joe Hoya could take. He could either, stop, and assist his fellow Hoya or he could ignore the situation and continue on his way to the Levy Center. Either way, Joe Hoya has made a choice that says something about his character. If he chooses not stop and help someone in need (when not subject to, or limited by, extraordinary circumstance), this speaks poorly of his character and limits his potential as an individual:

Our assertion that a man becomes just by performing just acts and self-controlled by performing acts of self-control is correct; without performing them, nobody could even be on the way to becoming good. [NE II, 4:9-12]

On the other hand, if he stops and helps her, does this necessarily speak well of his character? Interestingly, and I am inclined to believe Aristotle would agree, it does not. For all practical purposes, it appears that Joe Hoya is performing a noble action by helping Jane Hoya; however, suppose we could assume the role of Hume’s ideal observer and reassess the situation from that perspective. If Joe’s motivations for helping Jane were solely for the sake of helping another individual in need, then, we could agree, his actions (assuming they are not out of character) are in accordance with the virtues. If, on the other hand, Joe simply helped Jane for the sake of attempting to get a date, then the claim that the act is noble and in accordance with the virtues, seems no longer to be valid. The reason for this is understood in terms of motivation. Joe Hoya did not choose to help her for the sake of helping her but, rather, for the sake of getting something in return.

Through the actions of Joe Hoya, and having a clear sense of his motivations, we can see the relationship between Aristotle’s three types of friendship and virtue. The nature of the friendship based on pleasure is such that it can be easily discarded, much like the refusal to assist another person in need. It is not that Joe Hoya was being spiteful in his refusal to help Jane Hoya; rather, his own individual ends were the only things taken into consideration when he chose his course of action. The proper response, it would seem, would have been to weigh purchasing a textbook (an external good) against (selflessly) helping another, which is a good of the soul. As Aristotle has already discussed, the activities of the soul, toward the good, is to be preferred. As far as actually helping Jane Hoya we, as the ideal observer, can see two types of motivation for one type of action. When Joe helps Jane for the sake of attempting to get a date, we see the elements of the relationship based on utility. Granted, while this type of arrangement is not bad in and of itself, it does lend itself to situations that can be problematic for the parties involved. When Joe helps Jane for the sake of helping another in need, and nothing more, we see a demonstration of the elements of perfect friendship and, therefore, of a truly virtuous character trait on the part of Joe.

The need for friends, of the right type, is a necessary element for achieving happiness as it serves to build virtuous character. Therefore, it is of key importance to Aristotle’s process that one must recognize which friendships are worth cultivating and those that should be discarded:

The friendship of base people becomes wicked, because, unsteady as they are, they share in base pursuits, and by becoming like one another they become wicked. But the friendship of good men is good [...] and, also, it seems, they become better as they are active together and correct one another. [NE IX, 12:8-13]

Essentially, the types of actions we choose and the friends we make are indicative of the relationship we have with ourselves. This relationship with the self, which is foundational to all other actions, Aristotle describes as self-love:

It is said that we should love our best friend best, and the best friend is he who, when he wishes for someone’s good, does so for that person’s sake even if no one will ever know it. Now, a man has this sentiment primarily toward himself, and the same is true of all the other sentiments by which a friend is defined. For, as we have stated, all friendly feelings toward others are an extension of the friendly feelings a person has for himself. [NE IX, 8:37-44]

Therefore, in order to be happy and virtuous, we must have a healthy relationship with ourselves first. Friends, properly understood, will emerge as a consequence of the correct form of self-identification. Of course, irrationally directed self-love (as is illustrated by the aforementioned quote concerning the friendship of base people) is not the type of self-love that Aristotle has in mind. It seems, therefore, that in order to understand what kind of self-love is best we simply need to return to the question and examination of happiness, the end at which all things aim:

If happiness is activity in conformity with virtue, it is to be expected that it should conform with the highest virtue, and that is the virtue of the best part of us. Whether this is intelligence or something else which guides us and gives us our notions of what is noble and divine. [...] That it is an activity concerned with theoretical knowledge or contemplation has already been stated. [NE X, 7:10-15, 19-20]

Contemplation, as an expression of the relationship with the self, is the activity that conforms to the highest virtues and is, therefore, the one that the wise man will be able to practice well. This notion imparts on us the knowledge that successful, virtuous, individuals, while in need of friends (this is how one practices the virtues – in the perfect sense), need them not for what they provide, quid pro quo, but as a type of ‘sounding-board’ for their own practice and refinement of the virtues:

Like a just man and any other virtuous man, a wise man requires the necessities of life; once these have been adequately provided, a just man still needs people toward whom to act justly, and the same is true of a self-controlled man, a courageous man, and all the rest. [NE X, 7:28-33]

The truly virtuous individual uses the prefect friendship in order to see a reflection of his or her own character. As such, they are therefore going to cultivate those relationships based on the good and will be more likely to achieve happiness as outlined by Aristotle’s Ethics.

To have your passwords and logon info managed by Keychain Access do the following:

Go to Utilities (Go > Utilities) Launch Keychain Access

On the left, you will see a panel (bottom, left) called “Category.” Highlight “Passwords.” Once highlighted, on the right you will see all your stored password info.

At the bottom of the keychain window, click the “+” key to add a new keychain item (or go File > New Password Item)

In the dialogue box, enter the following:

Keychain Name: https://www.google.com/accounts/ServiceLoginAuth?service=mail (I will explain this weird URL in a bit)

Account Name: your logon id

Password: enter your password

Click “Add” and exit Keychain Access.

Exit out of Safari (this will only work in Safari) and reopen.

Go to https://www.google.com/accounts/ServiceLoginAuth?service=mail and click the logon box (you may get a ball spinning thing the first time as it associates the website and keychain and a prompt to allow keychain access – say yes) and voila your username and password are automagically entered. I’ve tried this on Snow Leopard with Safari 4.0.5 and it works great.

WTF?  Why the weird URL?  The URL is for Gmail (and other Google services).  If you just go to Gmail.com additional session information is appended at the end of the URL.  This session info is unique each visit.  The keychain will only work with a constant (i.e., matching URL).  That link just happens to work for Gmail.

Cheers

Step 1: Name your button. Yes, you can have a perfectly functioning button but it has to have a name for AS to pick it up. Highlight your button and on the “Properties” panel, enter a name. Note that there is syntax for naming buttons (e.g., you can’t use hyphens). Flash will tell you if you violate the syntax.

Step 2: Add the action. Again, select your button and next to the name you will see a small arrow icon which will open the ActionScript panel. You can also select your button and go Window > Actions.

Step 3: Enter what you want to do – in this case open a URL. In the AS script box, enter (copy and paste) this code:

//1.The Event Listener
btn_newwork.addEventListener(MouseEvent.CLICK, openurl);

//2.The Function
function openurl(event:MouseEvent):void {
var url:URLRequest = new URLRequest(“http://www.photoshelter.com/c/aretaic/gallery/new-work/G0000kGpLhvI7xPo/“);
navigateToURL(url, “_self”);
}

NOTE: If you cannot enter anything into the code area (i.e., you just keep on clicking put you can’t enter any text) turn “Script Assist” off. Just click the box that says “Script Assist.”

Just a few more notes:

1.  The bold items are the things where you supply your info.  The “btn_newwork” happens to be the name of my button.  See Step 1.

2.  The AS consists of two individual yet related elements – the Event Listener and the Function.  An Event Listener waits for someone to do something.  In this case, a mouse click.  In the Listener text, you will see “openurl.”  This is the Function name.  You can call it what you like, but be sure that the names match in the Listener and Function.  Make sense?

3.  In the Function, you will see “_self.”  Same as HTML, if you want to open the link in the same window, use “_self.”  A new one, “_blank.”

Cheers!

The L’Esprit Photo Competition is an initiative which aims to capture in the photographer’s frame the delight and regard inspired by feminine beauty, interpreted in a thousand ways and coming from every corner of the world. Wishing to promote the very best of the contemporary photographers who capture that inestimable beauty, the L’Esprit Décoration brand is desirous of adopting the mantle of promoter for this unique event.

L’esprit décoration is an expressive impression, standing as a symbol of high quality, professionalism and elegance within the world of interior architecture. The very word ‘l’esprit’ holds a multiplicity of meaning. In French, it refers to both the spiritual – the harmony of the senses, and the intellectual – reason. It also implies the notions of concept, of a ruling idea, of meaning, of soul, of capturing the spark of genius. In the world of interiors, ‘L’Esprit’ also carries with it a sense of what is normally dubbed le charme, in other words, the original French chic. Meanwhile, the essence of the word ‘décoration’ is that of arrangement, of creating an interior and its mood to match the specific aesthetic sensibilities of the person for whom it is made. And thus, L’Esprit Decoration stands for the creation of an interior which is a reflection of a unique concept of perfection.

Limner Gallery is a contemporary art gallery featuring alternative figurative arts. The gallery was founded in 1987 in Manhattans East Village and operated in NYC until 2004. The gallery is now located in Hudson, NY. Hudson is a fine arts and antique center located on the Hudson River north of Manhattan.  The gallery is located at:

123 Warren Street
Hudson, NY 12534

More information about the exhibition may be found at:http://www.slowart.com/limner/current/upcoming2.htm

• I have approximately 60 GB of images in my Aperture library.  Upgrading the program took about 20 minutes and processing the images (from version 2 – 3) took roughly 5 hours.
• The “faces” feature has been brought over from Apple’s iLife products.  It’s more entertaining than serious at this point.
• Deleting an image moves it to the Aperture trash rather than to the computer’s trash.  I like this.
• The interface is different and, if you are a serious version 2 user, you’ll have to learn a few new tricks.
• Version 3.0.1 has been released.  While I didn’t notice any significant issues with 3.0.0 I installed the update anyway.

I’m not going to argue the merits of Photoshop.  It has a place.  Keep in mind, though, that the person asking for advice was asking about how to create an image not adjust an existing one.  It’s a sad state of affairs when the line between photography and illustration begin to blur…when “photographers” reach for their computer to “fix” an image rather than rely on technique to correct their process.

I work in both digital and film formats.  Lately, though, I have preferred working with film over digital.  I love digital but there is something so fantastic when you develop your film and see the images on the negative for the first time.  Plus, I’ve found that when working in film I slow down – not that I was overly quick working digitally, just ask any model that has worked with me

My workflow, in film, combines what I feel are the best elements that (for lack of a better word) analog [film] and digital have to offer.  I shoot with a Mamiya RZ-67 Pro II using Ilford FP4 Plus film.  I develop my own film.  I have lots of measuring cups, reels, bottles, and know exactly what 68 degree water feels like in complete darkness.  Once I develop the film, though, I scan to tiff.  Once scanned, I continue with post exactly as if it [the image] were created digitally.  And, yes, I spot with Photoshop.

Once complete, I move to print.  There are many options available for generating prints from electronic images.  Most, in my opinion, suck.  Frankly, I’ve never been satisfied with the notion of having prints produced from the same genre of device I’d use to print an email.  I want to respect the process as much as I can while producing a high quality image for my customers.  So, after much research, many test prints, and much traveling, I found Digital Silver Imaging (DSI) in New England.  DSI, like me, combines time honored photographic processes with the latest technology.

Next week I’ll explain how DSI does amazing things with print and why they are such a great fit for my workflow.

When you have a moment check it out.  You can find out more about Medium on MySpace and Facebook.

Cheers!

You can browse all of our fine art photographs available for social networking (and purchase) at the len luterbach homepage and archive.