It does not come from your pocket, so who cares? Your employer may even have a social media policy where you cannot speakon their behalf or make public personal opinions on internal policy. I implore you to look into that. People have lost jobs for less. Try again. But yes it does. They expected and demanded a credit because their order was not filled. They paid for nothing so why demand and expect a monitary settlement for their order not being filled. A simple apology is what should have been expected and a lesson learned not to order from this place again.
I would have been pissed off too. And then they do it a second time? Are they crazy? Is the manager a crack addict? Dan Taylor if I order a pizza from you because I just got off work and am too tired or forgot to take something out for dinner … if I call you and tell me you are going to deliver me a pizza and it it never shows up and my kid is crying and whining because she is hungry you are damn right you owe me more than an apology.
Because instead of waiting for you to deliver ending up with nothing I could have ordered from a different place and had my pizza, fed my kid and had a good night. Why do I feel like there are some really disappointed women in your life? The consumer was expecting food but was extremely inconvenienced. At the very least if the business would like to keep customers would definitely offer the next meal free and be happy to do so.
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I am sure head office was more than happy to do this; it was just the shitty management and staff at this specific location that was making head office look bad. Nobody cares. You do have the option of just not reading it. Your email address will not be published. During that time, there have been constructive and sometimes not-so-constructive comments made.
Thank you all so much for continuing to make Shoutout Sudbury the great place that it has become. Never stop learning from one another! Everything we publish is submitted by people such as yourself. Submit a post [ right now ]! Local News no photo Shaun Daniel Roman Eden says:. March 8, at am. Phil Turcotte says:. March 7, at pm. James Marcellus says:. Dan Perreault says:. Anthony Ertl says:. March 8, at pm. Richard Andrew Stroud says:. Fuck Your Bagger says:. Rob Everlast says:. Richard Pfaff says:. Stephanie Lamarche says:.
Alexandra Kettleweiss says:. Simon Tyra says:. Holly L Good says:. Maureen Parrott says:. Nick Taylor says:. Mid-century modernism tried to identify things that were ultimately worthwhile, even if there were no God. Now we know that things are worthwhile only insofar as we give them value ourselves. All is DIY; nothing is, in itself, worth doing, but life goes on. And you don't have to know what's worth doing to go on living. It can help, mind. Guessing at our future is perilous, but nonetheless tempting.
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What might we logically predict to become the most widespread ways to respond? A further narcotic would be simple busyness: the more or less deliberate choice to work enough or party hard enough to forget the pointlessness awaiting us at the centre. I want to hear a warm, thrilling voice cry out Hallelujah! I'm alive! Oh brother, it's such a long time since I was with anyone who got enthusiastic about anything'.
Is the concept dying along with God? When do we see it used outside the contexts either of faith or eroticism The Joy of Sex? They may represent a narrowing world, but they can be taken incredibly seriously if they are all we have. Art, too, may function in this way — no longer as a glimpse of universal transcendence, but as a bigger, if ultimately pointless, game to keep meaninglessness at bay. British painter Francis Bacon put it clearly:. Man now realizes that he is an accident, that he is a completely futile being, that he has to play out the game without reason. I think that even when Velasquez was painting, even when Rembrandt was painting, they were still, whatever their attitude to life, slightly conditioned by certain types of religious possibilities, which man now, you could say, has had cancelled out for him.
Man now can only attempt to beguile himself for a time You see, painting has become — all art has become — a game by which man distracts himself. And you may say that it always has been like that, but now it's entirely a game. The tension lies ultimately in its sense of nerdiness and if objective transcendence has disappeared from the arts, nerdiness is as much an issue for the denizen of the Tate Gallery as for the train-spotter on Waterloo Station ; of living the sad life of the anorak.
Yet the anorak might be right. A third possible trend: with the loss of purposiveness and the disappearance of transcendence, should we expect to see increasing numbers of people living simply and consciously by the basic biological drives? Ever since Dickens' Little Dorrit , the goal of an island of private relationship amid surrounding anarchy has been a commonplace of both art and popular culture. What challenges this objective may face after the death of God is a question we shall turn to in chapter five. Educating Rita is one, Shirley Valentine — with its fantasy of throwing everything aside, having an affair, making a fresh start — is another.
But should we also expect in the next few years to see a much more overt acceptance of basing life on the simple motivations of money, sex and power? Fabricate the feeling In such a culture the therapist reigns. But after all, we can view the last century of western intellectual development as resolving all our activity down to the basic drives. It may be — hard though we might find it to say so to our kids. Each of these needs some sublimation, some ornamentation.
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The power-drive, again, is more acceptable if combined with an ostensible quest for rightful recognition and status. The issue might be how far disillusionment is inevitable when money, power or sex cease to be means towards some broader goal or relationship, and become an end. Do they then leave us feeling empty, needing ever more stimulus? Why do we often feel dissatisfied at the end of a shopping spree? Why can cocktail sex feel so meaningless? OK' , wrote the Independent 's art critic ironically.
If there is no higher goal, then at a purely logical level all there can be to aim at next is more money,  more shopping, more sex, more power. And yet that solution seems to betray its own emptiness;  with boredom, even anger, the results? It might have drastic implications in a society that continues to lose its ethical basis. As we'll see, a recurrent feature of postmodernity is pleasure through power.
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Let's not imagine that the equivalent of Roman gladiator circuses are inconceivable in our society — given, say, forty years' extrapolation of current trends. This is Eagles founder-member Bernie Leadon:. First, there is the issue of hope. And there are the broader fears: of ecological breakdown, anthrax-wielding terrorists, genetically-modified food, vaccine-resistant superbugs; the uncontrollable erupting on us in a world emptied of God's control.
In a paper on '90s Europe, Nigel Lee recalled the widespread '60s fear of the Bomb, and suggested there was a difference in our more recent concerns. And there is no one to blame or to whom we can complain. We are locked into a destructive process'. A second pressure-point might be silence. Our generation, an American friend commented recently, longs for silence, but has no idea what to do with it.
What has been the meaning of this month?
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What has been the meaning of this year? Many experience silence not as full and rich, but as empty and hollow. For them silence is like a gaping abyss which can swallow them up'. Silence gives strength and fruitfulness to the word…' . But thirdly: what does the non-existence of God mean for our experience of loss and suffering? If sunburn melanoma becomes an epidemic among our children, for example; or if we ourselves are diagnosed with cancer or multiple sclerosis? But into this brokenness, as we have seen, erupts God's loving, creative purpose, always offering to bring something out of nothing, light out of darkness.
This is not an easy creed. The biblical books of Job and Habakkuk deliberately show us faith being tested to the very edge of destruction. But all this is gibberish if there is no God. Bravery is the language of choice, and by describing victims in these terms we somehow convince ourselves that the suffering has a purpose'.
Yet even rage is pointless unless we are crying out against the betrayal of an underlying order; if the universe is indeed impersonal, rage is a petulant demand for an order we know is lacking. There is a striking moment in the Australian movie The Man from Snowy River , where the central character's father is killed by a runaway stallion.
He lifts his face to the sky and the camera pans upwards as he screams out, 'NO! Without God, do we have any language for suffering? What does one tell a chronically overambitious man who learns at age forty that further advancement is over and that he has a serious, possibly fatal, illness? What does one say to the older worker who has lost his job, whose skills are not wanted?
What does one tell the woman who is desperately alone inside an aging body and with a history of failed relationships? Does one advise such people to become more autonomous and independent? Does one say, "Go actualize yourself in creative activity"? For people in those circumstances, such advice is not just irrelevant, it is an insult'. In an earlier period, suffering could be viewed as tragic, but tragedy demands a framework against which things might have been otherwise. In our society it is poor manners to publicly remind someone of their age; extra years are something to be concealed, pretended about.
Has our society, with its loss of the spiritually transcendent, elevated sexual fulfilment and the 'body beautiful' to a point where aging can mean nothing but the slow loss of power to do everything that is truly worthwhile? Sunday afternoons I visit my mother in the old folks' home. The strength has gone, and the mind has gone. The bad thing is when she apparently asks a question, but you've no idea what it is so cannot respond; that makes her furious.
But it's preferable to her haggard neighbour, who spends all her energy cursing. Sometimes I think of a footballer laid up with a broken leg. Well, but he hopes to be back on the team in a year's time. But she? There's no God. She'll never be back. Used more broadly, however, the notion becomes vulnerable, because of our lack of certainty as to what the personal growth presupposed by 'maturity' really means.
The contemporary teenager is more likely than any previous generation to have greater expertise than their parents in the areas they care about computer literacy? Traditionally, this would be offset by the elders' accumulation of experience; but that has lost its value. I never thought that I'd be a lifer at some useless company. But then wasn't this the way of the world? The way of adulthood, of maturity, of bringing up children?
Not surprisingly, a number of feminist writers have complained that the contemporary male is a permanent adolescent. Few are able to imagine any genuine life coming from the vertical plane — tradition, religion, devotion'. With God gone, death often seems to have become today's pornography, the ultimate unmentionable. But now in this age of spiritual drought, never perhaps has our relationship with death been so deficient'.
What happens now that is gone, what have we left but anger? It matters whether God is dead, and his purposes illusory. If they are, how should we describe what is left for us of aging and death? Anticlimax, struggle, termination, the cessation of hopes and dreams? At the end, perhaps, in our death as in our suffering, rage? Meanwhile, serious pressure-points have resulted from our loss of the sense of God's loving purpose in areas like the meaning of adulthood, maturity, aging, suffering, death, and hope in a time of ecological crisis.
Once again, these pressures result logically from the disappearance of God from our worldview; it matters whether there is a God or not. In general terms he has a point; as we saw in the previous chapter, human dignity becomes logically problematic after the death of God. But The Chairs offers us a different and powerfully tragic possibility. Watching Ionesco's characters, we become deeply aware, even by contrast, of the nobility that might have been. There is no substructure of order, no coherence All schematizations are falsifications, because they presuppose The question is for how long art consistently building on the logic of postmodernity, and novels shunning any meaningful plot, can be worth reading, or whether like tragic drama the form dies.
In contrast, both capitalism and Marxism tend in practice to view work largely as a means to economic and material gain. In every embrace, there is loneliness. In every friendship, distance But this intimate experience in which every bit of life is touched by a bit of death can point us beyond the limits of our existence Out of Solitude , pp.
Lewis, Mere Christianity edition , pp. Suppose one really can reach the rainbow's end? In that case it would be a pity to find out too late a moment after death ' Mere Christianity , p. Scott Fitzgerald, The Great Gatsby edition , pp. Frederick J. Hoffman New York, , p. Lewis' Teacher in The Great Divorce , p. Evans [b. Jack W. Stallings b. Carson b. If Mary thought him to be the gardener, she may have wondered if he had been under orders from the owner to remove the body of this executed criminal from the new tomb where it had been hurriedly placed.
That she should offer to make the arrangements to fetch the body and given it a proper burial suggests she was a woman of some wealth and standing as Luke attests. This is the only time this word appears in the New Testament. Counselor and gardener Catherine McCann defines: The gardener could mean the owner of the garden or an overseer or caretaker—therefore someone who would have known who disturbed the tomb. Blomberg b. Apart from grave robbers or other mourners—neither of whom would have been likely visitors at this early morning hour—gardeners attending to the grounds where a tomb was located cf.
John would have been the only people around. Clinton E. Arnold [b. Brant b. Mark A.
Matson b. This question underscores her lack of comprehension and belief. On the other hand, it seems characteristic of first appearance stories that Jesus is not immediately recognized cf.