Francis Cyrus Hobart Hutchinson was the grandfather of Andrew Jackson. He was born in Owthorpe, Nottinghamshire, England in 1700. He was the son of John Hutchinson of Owthorpe and wife Mary Hobart. He died in Mecklenburg Co. North Carolina. He married Margaret Lisle on the 5th of May, 1737 in Royston, Yorkshire, England. She was the daughter of John Lisle. Francis Cyrus Hobart Hutchinson, was the grand son of , and his wife Lady Lucy Apsley. She was the daughter of Sir Allen Apsley, created 1616 Lord-Lieutenant of the Tower of London and the Tower Hamlets. Francis Cyrus Hobart Hutchinson,s daughter was Elizabeth Hutchinson Jackson.
Family
Married Margaret Lisle. Children
* Margaret Hutchinson born 1730 in Ireland She died in South Carolina, April 30,1790. She was married to George McKemie in Ireland. He died 1793,in North Carolina.
* Grace Hutchinson, was born ca. 1732 in Ireland. She married, James Crow.
* Mary Mollie Hutchinson, was born ca. 1732, in Ireland. She married John Leslie in County Antrim, Ireland.
* Jane Janet Hutchinson, was born ca. 1734, in Ireland. She married James Crawford of the Crawford Plantation. She died in Lancaster County, South Carolina.
* Sarah Hutchinson, was born in 1737 in Ireland. She died in 1811 in North Carolina. She was married to Samuel Leslie,Sr. in about 1755 in Ireland. She was a midwife and a nurse. She helped deliver Andrew Jackson into the world.
* Elizabeth Hutchinson Jackson, was born in 1745 in Ireland. She married to Andrew Jackson, Sr. the father of Andrew Jackson.
Family
Married Margaret Lisle. Children
* Margaret Hutchinson born 1730 in Ireland She died in South Carolina, April 30,1790. She was married to George McKemie in Ireland. He died 1793,in North Carolina.
* Grace Hutchinson, was born ca. 1732 in Ireland. She married, James Crow.
* Mary Mollie Hutchinson, was born ca. 1732, in Ireland. She married John Leslie in County Antrim, Ireland.
* Jane Janet Hutchinson, was born ca. 1734, in Ireland. She married James Crawford of the Crawford Plantation. She died in Lancaster County, South Carolina.
* Sarah Hutchinson, was born in 1737 in Ireland. She died in 1811 in North Carolina. She was married to Samuel Leslie,Sr. in about 1755 in Ireland. She was a midwife and a nurse. She helped deliver Andrew Jackson into the world.
* Elizabeth Hutchinson Jackson, was born in 1745 in Ireland. She married to Andrew Jackson, Sr. the father of Andrew Jackson.
D
* Drarma sri Munasighe
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* Gemunu wijesuriya
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* Hilerian Perera
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J
K
*,Karunarathne Amarasingha
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*Lalith Chandrarathne
M
*Malaka Dewapriya
N
* Niluka Rekani
S
T
*
* Drarma sri Munasighe
G
* Gemunu wijesuriya
H
* Hilerian Perera
I
J
K
*,Karunarathne Amarasingha
L
*Lalith Chandrarathne
M
*Malaka Dewapriya
N
* Niluka Rekani
S
T
*
Nathan Winneke (born January 15, 1977) is the lead vocalist, former bassist, and former drummer of Lake Forest, California based experimental band HORSE the Band. Nathan claims to be a Taoist, and translates his philosophical religious views into his music accordingly, as evidenced by a rather about-face and almost bipolar vocal and lyrical style. His writing style consists of highly metaphorical and absurdist lyrics, often referencing various Nintendo and comic book characters as a rather unusual basis of comparison to actual persons and events that have taken place during his life. Nathan is also the leader of an online "cult" named "The First Church of The Mechanical Hand", in which he regularly wrote nihilistic and absurdist articles about the worship of a fictional deity, "The Lady of The Mechanical Light". In its beginning stages, the cult was of private membership, only open to people of the male gender. Nathan has two alter-egos, one being General Beam, which according to Nathan is "like Jim Beam in clothing, essentially"
, and the other being SUPER SAPPHIRE, a mysterious astronomical being which apparently possesses Nathan as described in the HORSE the band song "The Startling Secret of Super Sapphire".
Inspiration for lyrical content
The HORSE song "Purple" contains a sample from and is directly inspired by the motion picture film Mulholland Dr., a favorite movie of Nathan's. He has been heard stating that the song is about "two women having sex and then killing each other" when the band performs the song live.
The HORSE song "Birdo", featured on their second full-length album The Mechanical Hand, was inspired by Nathan's stepfather and his unwillingness to accept Nathan's distaste for eggs as a child.
Their song "House Of Boo" on the same album refers to the ghost house stages in the Super Mario World series of Super Nintendo games, and to an event from Nathan's childhood in which an intruder (according to Nathan, an "11-foot-tall" male) was hiding in his closet and was seen by his mother leaving Nathan's bedroom upstairs. The intruder apparently returned later that night and tormented him and his mother further by somehow hiding in the ventilation system and breathing heavily through the night as they stood back-to-back in the living room area of the apartment wielding knives until daylight. The song is an account of the trauma and fear of the night and or the dark that Nathan incurred as a result. The intruder was never caught by the authorities and thus the story could never be proved.
The HORSE song "Murder", which is featured on their third full-length album A Natural Death, is a reference to Blue Duck, a Native American character in the novel and motion picture series Lonesome Dove. The song is reportedly about an Indian (named Blue Duck) who kills white men on the American plains in the 1840s. Lonesome Dove is a favorite novel and motion picture series of Nathan's. He also owns a Bowie knife named "Blue Duck". The original title of this song was "Murder, by Blue Duck (an Indian)."
The song "Hyperborea", also featured on A Natural Death is a vague reference to the comic / motion picture series Conan the Barbarian, another known favorite of Nathan's. The song's title also may hold a reference to Friedrich Nietzsche (an author whose writings have been directly adapted to a previous HORSE the band song, "The Greatest Weight"). Nietzsche once referred to believers of his philosophies as "Hyperboreans".
, and the other being SUPER SAPPHIRE, a mysterious astronomical being which apparently possesses Nathan as described in the HORSE the band song "The Startling Secret of Super Sapphire".
Inspiration for lyrical content
The HORSE song "Purple" contains a sample from and is directly inspired by the motion picture film Mulholland Dr., a favorite movie of Nathan's. He has been heard stating that the song is about "two women having sex and then killing each other" when the band performs the song live.
The HORSE song "Birdo", featured on their second full-length album The Mechanical Hand, was inspired by Nathan's stepfather and his unwillingness to accept Nathan's distaste for eggs as a child.
Their song "House Of Boo" on the same album refers to the ghost house stages in the Super Mario World series of Super Nintendo games, and to an event from Nathan's childhood in which an intruder (according to Nathan, an "11-foot-tall" male) was hiding in his closet and was seen by his mother leaving Nathan's bedroom upstairs. The intruder apparently returned later that night and tormented him and his mother further by somehow hiding in the ventilation system and breathing heavily through the night as they stood back-to-back in the living room area of the apartment wielding knives until daylight. The song is an account of the trauma and fear of the night and or the dark that Nathan incurred as a result. The intruder was never caught by the authorities and thus the story could never be proved.
The HORSE song "Murder", which is featured on their third full-length album A Natural Death, is a reference to Blue Duck, a Native American character in the novel and motion picture series Lonesome Dove. The song is reportedly about an Indian (named Blue Duck) who kills white men on the American plains in the 1840s. Lonesome Dove is a favorite novel and motion picture series of Nathan's. He also owns a Bowie knife named "Blue Duck". The original title of this song was "Murder, by Blue Duck (an Indian)."
The song "Hyperborea", also featured on A Natural Death is a vague reference to the comic / motion picture series Conan the Barbarian, another known favorite of Nathan's. The song's title also may hold a reference to Friedrich Nietzsche (an author whose writings have been directly adapted to a previous HORSE the band song, "The Greatest Weight"). Nietzsche once referred to believers of his philosophies as "Hyperboreans".
Thoughts Without a Thinker: Psychotherapy from a Buddhist Perspective (1995, BasicBooks, ISBN 0-465-03931-6) is a book by Mark Epstein, and it deals with the conception or image we have of ourselves — In other words, who we think we are. The book also takes into consideration Buddhism, (often only referred to as Eastern psychology, even its original psychology), and has a very central teaching of "letting go of the self" (self: atman, selflessness: anatta). Although the Buddhist teachings in this book are arguably well developed and holistic, some may perhaps find it easiest to relate to this as Mark Epstein describes himself: "A Western psychologist who uses Buddhist techniques."
Throughout the book, Epstein writes off our concept of self as "just an idea that we dream up while young". As time goes on, Epstein says, we become more and more attached to this idea, and try to protect it (see skandha), leading to all sorts of problems. Also: "Since it is just a fixed idea — and one made up by a child, no less — it cannot possibly be an accurate representation of an ever-changing human living from moment to moment. As such, while preserving this self-concept, we are in a constant battle to defend something which is indefensible."
So, he comes to a conclusion: "The issue here, of course, is that defending the indefensible is no way to be happy. Therefore, we should stop deceiving ourselves and really examine this issue."
He concludes that the solution to all this is: "to simply drop this ridiculous concept of 'who we are', and to start being what we are! Who we are is not a fixed image, but an ongoing story. It is not only new in this very moment, but will be new again, in the next moment."
It's not necessarily that we just "drop" or let go of this self; this self never did exist, so it is like seeing the self as nonexistent, a fiction, illusion or a delusion. For example, when we get our feelings hurt, or someone pushes our buttons, this is when the self is most "real." If we redirect our awareness to the self at those moments, we see that it is in flux, and we are freed from the pressures of narcissistic emotions. This self is something that never existed. This is what is meant by "thoughts without a thinker."
If you read Mark Epsteins book "Thoughts Without a Thinker" you may find that he
carefully illustrates all the wrong views that commonly occur with beginning meditators and psychotherapists, for
example, "to simply drop this ridiculous concept of 'who we are'" is the action of disavowal.
Listen to Epstein on this point, " A fourth common misconception... is the belief that egolessness is a developmental stage beyond the ego-that the ego must first exist and then
be abandoned."
The mirror stage (Lacan)
Within the annals of psychoanalytically oriented psychotherapy Epstein's view is not new. The French psychoanalyst Jacques Lacan, possibly the most influential reinterpreter of Freud in France after Freud's death, offered a non-Buddhist explanation of the origin of the self in his 1941 essay translated into English as the 'Mirror Stage'. The core of this essay was formulated in lectures as early as 1936.
In this illuminating essay Lacan analyses the reaction of the infant who first sees his own body image in a looking-glass or mirror. Contrasting the infant's perceived apparent self-image with the psychic fragmentation that he attributed to the infant, Lacan concluded that each of us puts on ("assumes") something to function as a self to conform to the deceptive image that we see at this moment. Such a self is the person we hope others will take us for rather than our fragementations which render us so vulnerable.
The strength of his observation is that any infant with a mirror or looking-glass is seen to visibly startle at its own image. It may be argued that Lacan offers more sophistication to the infant at the same time as he refuses it.
If Lacan's vision is valid, then Epstein's theory fails to take into account the very real power of the 'validation' of the individual self provided by others, and especially of the primary caregivers, family members and benevolent authorities like teachers. Their constant and continuing use of such attributes as a personal name or nickname, of regular routines of care and concern, and behavioural expectations constantly reinforce the version of the self that every child must have to pass from the childhood to adult stage, where the cycle is repeated with fresh generations.
While there may be some sound good sense in the idea that we are not the one that our society says we are in terms of identity, Epstein's too-easy dismissal of the core and fundamental developmental influences makes his thesis that we can readily displace the notion of the self very much subject to questioning.
Were Epstein to consider the findings of psychoanalysis he might see that the persistence of the self, its innate conservatism, is fundamental to creating a reference point from which some partial change may be made without destroying the core of the self that was formed out of a need to survive.
Epstein's "theory" is based on experience of injured innocence, when the self concept is hurt at that time, and the person redirects awareness from "offending object to the misperceive subject" it is this self that "breaks up under objective scrutiny" not the personality as a whole. The reason Mark writes about injured innocence is to free the individual of suffering created by narcissistic attachment, which is the hardest concept to wrap your mind around.
Thoughts in search of a thinker (Bion)
While designing his personal epistemology, which he felt indispensable in order to function as a practising psychoanalyst, the British psychiatrist Wilfred Ruprecht Bion (1897 - 1979) arrived at the idea that thoughts should be distinguished from the thinker who is ‘having’ them (Bion, 1962).
Thinking, in Bion’s view, is an apparatus to cope with thoughts, a development forced on the psyche by the pressure of thoughts, not the other way round. Psychopathology is thus understood as resulting from a breakdown a) in the development of thoughts, or b) in the development of the apparatus for dealing with them, or c) simultaneously in both.
Thoughts, in Bion’s theory, are the product of a preconception and its frustration. The example he uses is the infant’s expectation of a breast, intersecting with a realisation of no breast available for satisfaction. If such frustration can be tolerated, this ‘no breast’ becomes internalised as a thought, which in turn contributes to development of the apparatus for thinking it.
In his later commentary to the original paper (Bion, 1967), this theory of thinking is associated with a phenomenon common in the consulting room that Bion has coined ‘attacks on linking’. The example given is based on an observable difference between the actual functioning of human sense organs and the nature of our ‘sensing’ in the mental realm. Bion points out that for smell, sight, etcetera, the human body is equipped with specifically specialised sense organs, where in psychic reality the sense organs apparently intuit every sort of sensation by the same apparatus: the mind. When a person hallucinates while listening to another person, he or she might say “I see what you mean”, but this does not necessarily indicate that he or she expresses understanding of what has been said; his or her statement may actually be literally 'true'. This kind of exchange must therefore be considered an evasion of or intolerance for frustration (the frustration of not understanding what the other person is trying to communicate) and therefore a destructive attack on the capacity to think.
A second example Bion uses to clarify the pragmatic implications of his theory, is the problem of thinking the infinite. He points out that the idea of the finite comes after the idea of infinitude. The sense that an infinite number of objects exists, intersects with frustrating physical or mental experiences a person has of him- or herself. The oceanic feeling of infinitude is then replaced by a sense that only a definite number of objects exist. This way a thought acquires a thinker.
To be sure, at the end of his commentary Bion warns against using ‘experience’ as an instrument for empirical verification or validation. That practice, customary in the philosophy of science, is critiqued by Bion as a neutralising manoeuvre against the sense of deep insecurity following every discovery: that further arrays of unsolved problems lie ahead. “Thoughts” in search of a thinker.
The following is a quote from a tape Bion recorded before a visit to Rome in 1977: "If a thought without a thinker comes along, it may be a stray thought, or it could be a thought with the owner's name and address on it, or it could be a wild thought. The problem is, what to do with it. Of course, if it is wild, one might try to domesticate it. If its owner's name and address are attached, it could be restored to its owner, or the owner could be told that you had it and he could collect it any time he felt inclined. Or, of course, you could purloin it and hope either the owner would forget it, or that he would not notice the theft, and you could keep the idea all to yourself."
Bion, W. R. (1962). “A Theory of Thinking.” International Journal of Psychoanalysis 43, Parts 4-5.
Bion, W. R. (1967). Second thoughts : selected papers on psycho-analysis. London, Heinemann Medical.
Throughout the book, Epstein writes off our concept of self as "just an idea that we dream up while young". As time goes on, Epstein says, we become more and more attached to this idea, and try to protect it (see skandha), leading to all sorts of problems. Also: "Since it is just a fixed idea — and one made up by a child, no less — it cannot possibly be an accurate representation of an ever-changing human living from moment to moment. As such, while preserving this self-concept, we are in a constant battle to defend something which is indefensible."
So, he comes to a conclusion: "The issue here, of course, is that defending the indefensible is no way to be happy. Therefore, we should stop deceiving ourselves and really examine this issue."
He concludes that the solution to all this is: "to simply drop this ridiculous concept of 'who we are', and to start being what we are! Who we are is not a fixed image, but an ongoing story. It is not only new in this very moment, but will be new again, in the next moment."
It's not necessarily that we just "drop" or let go of this self; this self never did exist, so it is like seeing the self as nonexistent, a fiction, illusion or a delusion. For example, when we get our feelings hurt, or someone pushes our buttons, this is when the self is most "real." If we redirect our awareness to the self at those moments, we see that it is in flux, and we are freed from the pressures of narcissistic emotions. This self is something that never existed. This is what is meant by "thoughts without a thinker."
If you read Mark Epsteins book "Thoughts Without a Thinker" you may find that he
carefully illustrates all the wrong views that commonly occur with beginning meditators and psychotherapists, for
example, "to simply drop this ridiculous concept of 'who we are'" is the action of disavowal.
Listen to Epstein on this point, " A fourth common misconception... is the belief that egolessness is a developmental stage beyond the ego-that the ego must first exist and then
be abandoned."
The mirror stage (Lacan)
Within the annals of psychoanalytically oriented psychotherapy Epstein's view is not new. The French psychoanalyst Jacques Lacan, possibly the most influential reinterpreter of Freud in France after Freud's death, offered a non-Buddhist explanation of the origin of the self in his 1941 essay translated into English as the 'Mirror Stage'. The core of this essay was formulated in lectures as early as 1936.
In this illuminating essay Lacan analyses the reaction of the infant who first sees his own body image in a looking-glass or mirror. Contrasting the infant's perceived apparent self-image with the psychic fragmentation that he attributed to the infant, Lacan concluded that each of us puts on ("assumes") something to function as a self to conform to the deceptive image that we see at this moment. Such a self is the person we hope others will take us for rather than our fragementations which render us so vulnerable.
The strength of his observation is that any infant with a mirror or looking-glass is seen to visibly startle at its own image. It may be argued that Lacan offers more sophistication to the infant at the same time as he refuses it.
If Lacan's vision is valid, then Epstein's theory fails to take into account the very real power of the 'validation' of the individual self provided by others, and especially of the primary caregivers, family members and benevolent authorities like teachers. Their constant and continuing use of such attributes as a personal name or nickname, of regular routines of care and concern, and behavioural expectations constantly reinforce the version of the self that every child must have to pass from the childhood to adult stage, where the cycle is repeated with fresh generations.
While there may be some sound good sense in the idea that we are not the one that our society says we are in terms of identity, Epstein's too-easy dismissal of the core and fundamental developmental influences makes his thesis that we can readily displace the notion of the self very much subject to questioning.
Were Epstein to consider the findings of psychoanalysis he might see that the persistence of the self, its innate conservatism, is fundamental to creating a reference point from which some partial change may be made without destroying the core of the self that was formed out of a need to survive.
Epstein's "theory" is based on experience of injured innocence, when the self concept is hurt at that time, and the person redirects awareness from "offending object to the misperceive subject" it is this self that "breaks up under objective scrutiny" not the personality as a whole. The reason Mark writes about injured innocence is to free the individual of suffering created by narcissistic attachment, which is the hardest concept to wrap your mind around.
Thoughts in search of a thinker (Bion)
While designing his personal epistemology, which he felt indispensable in order to function as a practising psychoanalyst, the British psychiatrist Wilfred Ruprecht Bion (1897 - 1979) arrived at the idea that thoughts should be distinguished from the thinker who is ‘having’ them (Bion, 1962).
Thinking, in Bion’s view, is an apparatus to cope with thoughts, a development forced on the psyche by the pressure of thoughts, not the other way round. Psychopathology is thus understood as resulting from a breakdown a) in the development of thoughts, or b) in the development of the apparatus for dealing with them, or c) simultaneously in both.
Thoughts, in Bion’s theory, are the product of a preconception and its frustration. The example he uses is the infant’s expectation of a breast, intersecting with a realisation of no breast available for satisfaction. If such frustration can be tolerated, this ‘no breast’ becomes internalised as a thought, which in turn contributes to development of the apparatus for thinking it.
In his later commentary to the original paper (Bion, 1967), this theory of thinking is associated with a phenomenon common in the consulting room that Bion has coined ‘attacks on linking’. The example given is based on an observable difference between the actual functioning of human sense organs and the nature of our ‘sensing’ in the mental realm. Bion points out that for smell, sight, etcetera, the human body is equipped with specifically specialised sense organs, where in psychic reality the sense organs apparently intuit every sort of sensation by the same apparatus: the mind. When a person hallucinates while listening to another person, he or she might say “I see what you mean”, but this does not necessarily indicate that he or she expresses understanding of what has been said; his or her statement may actually be literally 'true'. This kind of exchange must therefore be considered an evasion of or intolerance for frustration (the frustration of not understanding what the other person is trying to communicate) and therefore a destructive attack on the capacity to think.
A second example Bion uses to clarify the pragmatic implications of his theory, is the problem of thinking the infinite. He points out that the idea of the finite comes after the idea of infinitude. The sense that an infinite number of objects exists, intersects with frustrating physical or mental experiences a person has of him- or herself. The oceanic feeling of infinitude is then replaced by a sense that only a definite number of objects exist. This way a thought acquires a thinker.
To be sure, at the end of his commentary Bion warns against using ‘experience’ as an instrument for empirical verification or validation. That practice, customary in the philosophy of science, is critiqued by Bion as a neutralising manoeuvre against the sense of deep insecurity following every discovery: that further arrays of unsolved problems lie ahead. “Thoughts” in search of a thinker.
The following is a quote from a tape Bion recorded before a visit to Rome in 1977: "If a thought without a thinker comes along, it may be a stray thought, or it could be a thought with the owner's name and address on it, or it could be a wild thought. The problem is, what to do with it. Of course, if it is wild, one might try to domesticate it. If its owner's name and address are attached, it could be restored to its owner, or the owner could be told that you had it and he could collect it any time he felt inclined. Or, of course, you could purloin it and hope either the owner would forget it, or that he would not notice the theft, and you could keep the idea all to yourself."
Bion, W. R. (1962). “A Theory of Thinking.” International Journal of Psychoanalysis 43, Parts 4-5.
Bion, W. R. (1967). Second thoughts : selected papers on psycho-analysis. London, Heinemann Medical.