On Wednesday, carefully orchestrated television footage showed a diminutive figure in military uniform conducting government business from a golden, throne like armchair. Those searching for motives behind the Monday morning putsch that imprisoned Ms Suu Kyi and plunged Myanmar back towards oppressive junta rule need look no further than the service ribbons on the chest of General Min Aung Hlaing. Experts say the timing of the coup lies in Min Aung Hlaing’s ruthless personal quest for power and the military’s deep paranoia that the popular civilian government could erode the unrivalled political dominance it has enjoyed for decades..

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The company has outdone itself with the Ultimate Ears Wonderboom, pumping out far more bass than its predecessors, although not quite as much as its rivals. A pod like device, the Wonderboom boasts truly 360 degree sound so it’s perfect for getting the most from your music. The mids and mid basses sound consistently great, with highs sounding good until you hit high volumes..

The first time I saw a sumo match on TV, I was captivated. Yokozuna Kisenosato and ozeki Terunofuji, two of the sport’s most promising and successful stars, faced off for the championship title in Kisenosato’s first tournament since receiving his promotion from ozeki to the coveted highest rank of yokozuna. In a thrilling match, Kisenosato defeated Terunofuji, forcing a playoff match to decide who would emerge with the overall best record at the tournament.

My thesis here is that Merleau Ponty’s ontology of flesh, in its development, suggests a logic of incarnation which carries philosophical ontology beyond entrenched dualisms, and offers to Christian theology a route away from dualistic compromises and back to its own deepest insight.I set out first to develop Merleau Ponty’s fleshly ontology by tracing its roots in his early thought on the reversibility of perception, which installs the perceiver at the heart of a world with which he is engaged and on which he depends; this relationship is grounded in the elemental faith of perception. I develop this perceptual understanding with reference to eating as a mode of perception; hunger joins our biological needs to their imaginative development, and Man, the hungry animal, transforms his desire, and thus his world.I show how dualistic ontologies are grounded in a geometrical conception of nature which founds a notion of God as removed from the world in the absolute distance of the geometer from geometry, and argue that this mathematisation of nature is hypostasised in the modern understanding of vision. I develop a counter understanding which liberates the seer from his incarceration in immobility, emphasising that sight depends on movement and on its imbrication with the other senses, involving us in a world of existential significance, and suggesting a partial recovery of the extramission and species theories of sight.I then argue that nature must be understood in terms of place, rather than as a spatiotemporal container.