Abba Eban who was an Israeli politician and diplomat. In March 1967 Eban visited Japan, and the New York Times reported on a remark that he made:[1] 1967 March 19, New York Times, “Japan Welcomes Eban Warmly; Her Industry Impresses Israeli” by Robert Trumbull, Page 14, New York. (ProQuest) Commenting that the passage of time offered the best hope of an end to the problems of Israel and her neighbors, he said: “Men and nations behave wisely when they have exhausted all other resources.”

Neville Bennett’s Teaching Styles and PupilProgress

A type-script of 768 pages (labeled simply The Big Typescript) dated from 1933 had been in the estatesince 1951, but only in 1967 were the “Zettel” recognized from which it was compiled.Cut-and-paste was integral: “Usually he continued to work with the typescripts. A methodwhich he often used was to cut up the typed text into fragments (‘Zettel’) and to rearrangethe order of the remarks”.17

It was May 2, 1967, and the Black Panthers’ invasion of the California statehouse launched the modern gun-rights movement.

The Mulford Act was a 1967 California bill that prohibited public carrying of loaded firearms without a permit.[2] Named after Republican assemblyman Don Mulford, and signed into law by governor of California Ronald Reagan, the bill was crafted with the goal of disarming members of the Black Panther Party who were conducting armed patrols of Oakland neighborhoods, in what would later be termed copwatching.[3][4] They garnered national attention after Black Panthers members, bearing arms, marched upon the California State Capitol to protest the bill.

In 1967, Colorado became the first state to legalize abortion in cases of rape, incest, or if the pregnancy would cause permanent physical disability to the birth parent.

Tough (1967, 1971), building onthe work of Houle (1961), who provided the first comprehensive descrip-tion of self-directed learning as a form of study. Tough studied and describedthe self-planned learning projects of sixty-six Canadians. The uncoveringand documenting of this type of learning—learning that is widespread, thatoccurs as part of adults’ everyday life, and that is systematic yet does notdepend on an instructor or a classroom—generated one of the major thrustsof research in the field of adult education

WHAT DOES IT MATTER WHO IS SPEAKING/' SOMEONE SAID, "WHAT DOES IT MATTER WHO IS SPEAKING": Beckett, Foucault, Barthes Alastair Hir

writing ceaselessly posits meaning but always in order to evaporate it: it proceeds to a systematic exemption of meaning. Thus literature (it would be better, henceforth, to say writing), by refusing to assign to the text (and to the world as text) a "secret:' that is, an ultimate meaning, liberates an activity which we might call counter-theological, properly revolutionary, for to refuse to arrest meaning is finally to refuse God and his hypostases, reason, science, the law.

We know that a text does not consist of a line of words, releasing a single "theological" meaning (the "message" of the Author-God), but is a space of many dimensions, in which are wedded and contested various kinds of writing, no one of which is original: the text is a tissue of citations, resulting from the thousand sources of culture. Like Bouvard and Pecuchet, those eternal copyists, both sublime and comical and whose profound absurdity precisely designates the truth of writing, the writer can only imitate a gesture forever anterior, never original; his only power is to combine the different kinds of writing, to oppose some by others, so as never to sustain himself by just one of them; if he wants to express himself, at least he should know that the internal "thing" he claims to "translate" is itself only a readymade dictionary whose words can be explained (defined) only by other words, and so on ad infinitum

Quite the contrary, the modern writer (scriptor) is born simultaneously with his text; he is in no way supplied with a being which precedes or transcends his writing, he is in no way the subject of which his book is the predicate; there is no other time than that of the utterance, and every text is eternally written here and now. This is because (or: it follows that) to write can no longer designate an operation of recording, of observing, of representing, of "painting" (as the Classic writers put it), but rather what the linguisticians, following the vocabulary of the Oxford school, call a performative, a rare verbal form (exclusively given to the first person and to the present), in which utterance has no other content than the act by which it is uttered

once an action is recounted, for intransitive ends, and no longer in order to act directly upon reality — that is, finally external to any function but the very exercise of the symbol — this disjunction occurs, the voice loses its origin, the author enters his own death, writing begins.

Who is speaking in this way? Is it the story's hero, concerned to ignore the castrato concealed beneath the woman? Is it the man Balzac, endowed by his personal experience with a philosophy of Woman? Is it the author Balzac, professing certain "literary" ideas of femininity? Is it universal wisdom? or romantic psychology? It will always be impossible to know, for the good reason that all writing is itself this special voice, consisting of several indiscernible voices, and that literature is precisely the invention of this voice, to which we cannot assign a specific origin: literature is that neuter, that composite, that oblique into which every subject escapes, the trap where all identity is lost, beginning with the very identity of the body that writes.

"It was Woman, with her sudden fears, her irrational whims, her instinctive fears, her unprovoked bravado, her daring and her delicious delicacy of feeling" Who is speaking in this way? Is it the story's hero, concerned to ignore the castrato concealed beneath the woman? Is it the man Balzac, endowed by his personal experience with a philosophy of Woman?

THE DEATH OF THE AUTHOR / ROLAND BARTHES