Tag Archives: Vacuum

Duronic Vacuum Cleaner VC5010 Electric Bagless Sweeper | Energy Class A+ | 500W | Cyclonic | Cylinder | Carpet and Hard Floor Cleaner [Energy Class A+]

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  • ENERGY CLASS A+ MAKES THIS VACUUM CLEANER SUPER EFFICIENT: The Duronic VC5010 has been classed in the A+ category in energy performance test; this means it will use less energy when the vacuum is being used in comparison to other inefficient vacuum cleaners, thus saving you money whilst the unit is running.
  • SPECIAL FEATURES BUILT INTO THIS FLOOR CLEANER: Cyclonic technology is what powers this model; this type of technology improves air suction. Built in thermostat will help maintain a longer life for the motor; HEPA inlet and outlet filter included to trap minute dust particles to help allergy sufferers.
  • THE BAGLESS CLEANER WITH A LONG REACH: There is 5 metres of cable which can be wound up inside the vacuum cleaner with a press of a button. You will also find a telescopic steel pole included to help users find the ideal height that suits them for carpet cleaning or hard floor cleaning.
  • ACCESSORIES | ACCESSORIES | ACCESSORIES: 1.5 Metre hose to help with staircases, a telescopic pole to find the users best height, brush tool with removable brush head for picking up small dirt, crevice tool to get dirt from nooks and crannies, two floor brush for hard floors and carpets.
  • SMALL COMPACT AND HIGHLY DURABLE CLEANER: There is a carry handle to help make this unit highly portable, large buttons which are easily accessible with your hand or feet to power on the unit and reel the cable in. A pull out clear dust canister is built in for easy emptying of the dirt.
PRICE: 39.99
SAVE: 10.00
ASIN: B07C1B2MM7
COLOUR: Black / Red
BRAND: Duronic

Duronic Vacuum Cleaner VC5010 Electric Bagless Sweeper | Energy Class A+ | 500W | Cyclonic | Cylinder | Carpet and Hard Floor Cleaner [Energy Class A+]

Duronic Vacuum Cleaner VC5010 Electric Bagless Sweeper | Energy Class A+ | 500W | Cyclonic | Cylinder | Carpet and Hard Floor Cleaner                                                            [Energy Class A+]Duronic Vacuum Cleaner VC5010 Electric Bagless Sweeper | Energy Class A+ | 500W | Cyclonic | Cylinder | Carpet and Hard Floor Cleaner                                                            [Energy Class A+]Duronic Vacuum Cleaner VC5010 Electric Bagless Sweeper | Energy Class A+ | 500W | Cyclonic | Cylinder | Carpet and Hard Floor Cleaner                                                            [Energy Class A+]Duronic Vacuum Cleaner VC5010 Electric Bagless Sweeper | Energy Class A+ | 500W | Cyclonic | Cylinder | Carpet and Hard Floor Cleaner                                                            [Energy Class A+]Duronic Vacuum Cleaner VC5010 Electric Bagless Sweeper | Energy Class A+ | 500W | Cyclonic | Cylinder | Carpet and Hard Floor Cleaner                                                            [Energy Class A+]Duronic Vacuum Cleaner VC5010 Electric Bagless Sweeper | Energy Class A+ | 500W | Cyclonic | Cylinder | Carpet and Hard Floor Cleaner                                                            [Energy Class A+]Duronic Vacuum Cleaner VC5010 Electric Bagless Sweeper | Energy Class A+ | 500W | Cyclonic | Cylinder | Carpet and Hard Floor Cleaner                                                            [Energy Class A+]

DIGGRO D600- Robotic Cleaner with High Power Suction (4 Cleaning Mode, 1100Pa, Automatic Self-Charging, Suitable for Animal Hair and Carpet)

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  • 【4 CLEANING MODES】The robotric vacuum has 4 cleaning mode: edge cleaning, scheduled cleaning, auto cleaning and powerful cleaning. It is automatically navigated in a methodological pattern to ensure that it covers all areas of your home.
  • 【1100PA POWERFUL SUCTION】With 1100Pa strong suction of robot vacuum and two roller brushes, it will work flawlessly. It can sucks hair, floating dust, beans, cigarette ash, food residue and other dusts easily.
  • 【AUTOMATIC CHARGING】120 minustes battery life allow to clean your house after full of charge. If the battery is less than 20%, the device will automatically return to charge station and get charged.
  • 【GYRP NAVIGATION SYSTEM】 With gyro-navigation, the DIGGRO D600 robot can automatically remember the route, make sensible route planning, avoid collisions, avoid small repetitions, and make the vacuum cleaner robot smarter.
  • 【Suitable For Diverse Floor Types】Perfect for those who have pets, excellent against animal hair, debris, dust and dirt. Welcome the guide and our worry-free 12 months warranty.
PRICE: 139.99
SAVE: 21.00
ASIN: B07KF2QJMD
DIMENSIONS: 47 x 36.8 x 15.5 cm
BRAND: DIGGRO

DIGGRO D600- Robotic Cleaner with High Power Suction (4 Cleaning Mode, 1100Pa, Automatic Self-Charging, Suitable for Animal Hair and Carpet)

DIGGRO D600- Robotic Cleaner with High Power Suction (4 Cleaning Mode, 1100Pa, Automatic Self-Charging, Suitable for Animal Hair and Carpet)DIGGRO D600- Robotic Cleaner with High Power Suction (4 Cleaning Mode, 1100Pa, Automatic Self-Charging, Suitable for Animal Hair and Carpet)DIGGRO D600- Robotic Cleaner with High Power Suction (4 Cleaning Mode, 1100Pa, Automatic Self-Charging, Suitable for Animal Hair and Carpet)DIGGRO D600- Robotic Cleaner with High Power Suction (4 Cleaning Mode, 1100Pa, Automatic Self-Charging, Suitable for Animal Hair and Carpet)DIGGRO D600- Robotic Cleaner with High Power Suction (4 Cleaning Mode, 1100Pa, Automatic Self-Charging, Suitable for Animal Hair and Carpet)DIGGRO D600- Robotic Cleaner with High Power Suction (4 Cleaning Mode, 1100Pa, Automatic Self-Charging, Suitable for Animal Hair and Carpet)DIGGRO D600- Robotic Cleaner with High Power Suction (4 Cleaning Mode, 1100Pa, Automatic Self-Charging, Suitable for Animal Hair and Carpet)

Global Burnout – Book Review | LSE Business Review – USAPP American Politics and Policy (blog)

Global Burnout. Pascal Chabot (trans. by Aliza Krefetz). Bloomsbury. 2018.

Global Burnout – Book Review | LSE Business Review - USAPP American Politics and Policy (blog)Find this book: 

When he tried to get up, his body refused to obey him […] This man, who used to check his email every ten minutes, begins to tremble uncontrollably when his company’s name is mentioned (2)

Though it would be hyperbolic to suggest that the disturbing scenario described above is a familiar one, it is at the same time not entirely alien either. The experience of both mental and physical apathy and exhaustion, common to many in a diluted form at the very least, is the subject under investigation in the pithily titled Global Burnout, written by Belgian philosopher Pascal Chabot in 2013 and now translated into English for the first time last year by Aliza Krefetz.

It is this ‘burnout’ which ‘replaces the richness of a healthy relationship between individuals and their work with an immense void of meaninglessness’ (12). As the author notes ominously, it is an affliction especially reserved for ‘the most faithful followers of twenty first century values’ (2). In this superb work of philosophical narrative, Chabot conceptualises burnout, locating its appearance as directly resulting from the spirit of our age. The result is a book rich in truth, eminently readable and full of references garnered from the author’s wide-ranging cultural grounding (he moves seamlessly from St John Cassian to Graham Greene). Underpinning all of this is a damning critique of our times.

This critique is driven primarily by Chabot’s sensitivity to the shifting sands of history, morality and philosophy. Just like Friedrich Nietzsche, who is clearly an important influence, his concern is with the threat of regression into what is effectively intellectual and moral nihilism. The book is directed towards that uncommon preoccupation in twenty-first-century consciousness: the moral ends of human progress. Chabot, at bottom, is asking whether humanity’s direction of travel is really desirable.

His answer, on examination of the present evidence, is an emphatic no. Most obviously, Chabot refuses to accept the necessity of the situation in which people are driven to work to the point of exhaustion – the basic source of burnout. For Chabot, the only reason why individuals would allow themselves to spiral to these extremes must be because of reverence of the fateful ‘twenty first century values’ which the victims of burnout ritually perform. These include, amongst other things, the push for efficiency at all costs, the never-ending pursuit of target quotas set by faceless superiors and concern with means rather than ends. Chabot sees all of these values as borne out of a world forged by the indifferent, mediocre logic of corporate management, part of a wider push in economically affluent and developing parts of the world towards ‘useful progress’, which is ‘driven by the accumulation of capital’ and in finality aims to make existence itself profitable (42). Where these values are sovereign, individual and (ultimately) collective burnout follow.

Accompanying this domination of ‘useful progress’, a central theme of the book is the collapse of genuine recognition between subjects (in philosophical jargon, intersubjectivity). This, if it ever ‘authentically’ existed, Chabot sees as having been discarded in favour of transactional relationships in which value is grounded in the other’s instrumental use and output. To disregard the need for recognition is to become ignorant of the unique and brilliant human spirit within each person. Furthermore, it is to become uncoupled from the basis of the human condition: our utter vulnerability alone and our dependence on meaningful relationships and interactions with our family, friends and colleagues. Where this is lacking, we should not be surprised that burnout or related symptoms occur.

Despite this lengthy diagnosis of the sickness of a society, there remains more than a kernel of hope for Chabot. Reminiscent of the work of the German critical theorist Theodor W. Adorno, hope paradoxically appears in the face of despair. Chabot perceives in the individual’s experience of burnout the birth of a potential resistance, a metamorphosis. Just as for Adorno, this latent hope arises in our rawest materiality. Our bodies ‘often know more than our blinkered psyches’ (5). It is the body which, at the point of its collapse, tells us that things are not right and that things should be different. It is the body which alerts us, against all utilitarian attempts to veil the truth, that unflinching adherence to the logic of economics and technology is reason having become unreasonable.

Armed with the experience of burnout, the individual ‘enters into a battle against the […] dominant values to which she can no longer claim allegiance and ultimately sloughs them off’  (24). How this individual resistance might morph into a civilisational one, Chabot does not say. On the subject of practicability, he notes in the postface to this translation that, as a philosophical work, the book ‘does not exist to resolve problems. It seeks first to understand them, to locate them within a broader context, to untangle their threads’ (115). The book certainly does untangle; but there is a case for saying that Chabot’s conclusions (even, dare I say, implicit, tentative attempts to resolve the problem of burnout) could be braver still. For all the truth in the assessment, one is often left asking what is exactly new in what Chabot proposes and, given that nothing has broken the monopoly so far, how will it prove compelling in our societal malaise?

In the end, Chabot suggests something approaching a rehabilitation and renewal of renaissance humanism for the age of technological dominance. Accordingly, the excess of ‘useful progress’ must be redressed with an equal (if not greater) identification with what he calls ‘subtle progress’. This progress ‘centers around individuals, their education, their way of living and caring for themselves […] the prioritization of their happiness’. In other words, it is all that is unquantifiable, useless and meaningful about our human spirit, transcending ‘the notion that the material world alone could be the source of our advancement’ (43).  What Chabot is searching for, then, is a way to re-enchant what Max Weber described as our disenchanted society. That is, to establish a more to life beyond capital, productivity and the raw unmediated power that has filled the vacuum created by the death of God.

At the beginning of the book, Chabot describes the state of acedia, spiritual burnout, an ancient variant of contemporary burnout, an affliction of monks who sought to commit their every being to God’s glory to the point of exhaustion. Global Burnout’s resistance, at its core, contains all that is good in that same contemplative tradition. That is to say, it calls us to resist the rhythm of mechanical predictability, the pursuit of means, not ends; the notion that there is nothing new under the sun. Instead, we must rediscover in humanity our inherent communality, dignity and particularity. For the monks, this was achieved through finding unfamiliarity in the familiar. Our nihilistic rituals will afford us no such grace. The central question for humanity, then: who or what will break the monotony?

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Notes:


Roderick Howlett is a school and university tutor in philosophy and religion. His BA was in theology at the University of Nottingham, before changing to philosophy for an MA at University College Dublin. In 2019, he plans to begin work on a philosophy PhD exploring the influence of Søren Kierkegaard upon Theodor W. Adorno.

References

  1. ^ LSE Review of Books (blogs.lse.ac.uk)
  2. ^ Marco Verch (foto.wuestenigel.com)
  3. ^ CC BY 2.0 (creativecommons.org)
  4. ^ Comment Policy (blogs.lse.ac.uk)