Revue Web

ESSAIS

1945-2005, Existentialism and humanism sixty years on

30 janvier 2007

Abstract : In his 1945 lecture, Jean-Paul Sartre defends Existentialism against the ‘charges’ of being a philosophy of pessimism, despair, nihilism, anarchy, vulgarity, baseness, ugliness and last but definitely not least the ‘charge’ of amorality since Sartre, restating the position of Dostoyevsky affirms the humanistic starting-point of Existentialism : ‘Si Dieu n’existe pas tout est permis.’ The alleged Sartrean ‘starting point’ of the Cartesian cogito, the maîtrise of the ‘je pense’ as the isolated presence of a pure subjectivity was considered by both Communist and Christian critic alike to preclude any form of concrete action in, or social solidarity with, the outside world.






  • Texte en PDF





Masquez la colonne info

See the contents : SARTRE

 

In his seminal work, Le Siècle de Sartre published in 2000, Bernard-Henri Lévy states that Sartre ‘is not a humanist'. In this opinion he was joined by the Communist Jean Kanapa, one of Sartre's former pupils who wrote a work in 1947 entitled ‘Existentialism is not a Humanism'. So the question I first want to address is, ‘Is Sartrean philosophy a humanist philosophy', and specifically should we understand by Sartre's use of the term ‘humanist' ? Does it have any contemporary relevance for us today ?

In Sartre's La Nausée (1938), Roquentin laments of the ‘humanist' : ‘Hélas, j'en ai tant connu !' He attacks ‘l'humaniste radical', ‘l'humaniste dit "de gauche", the implicit humanism of ‘l'écrivain communiste', ‘l'humaniste catholique, le tard-venu', ‘le philosophe humaniste qui se penche sur ses frères comme un frère aîné', ‘humaniste joyeux' and even (foreshadowing later attacks on his own philosophy) ‘l'humaniste sombre'.1 Sartre also appears to parody a certain type of humanist which takes man as an end in himself, through the character of the ‘self-taught man' ; the Autodidacte. Roquentin, who wants to avoid being labelled at all costs, finally declares in these well-known words :‘ Je ne veux pas qu'on m'intègre...je ne commettrai pas la sottise de me dire "anti-humaniste". Je ne suis pas humaniste, voilà tout.' (N.167)

However, Sartre is more than Roquentin. The Second World War proved a decisive catalyst in the development of the thinking of the young philosopher. Sartre's experiences of capture, internment, and finally liberation left an indelible mark on his evolution of his thought, marking a rite of passage from youth to maturity. In a letter to Simone de Beauvoir dated 4 September, 1939 Sartre writes, ‘on a appris la déclaration de guerre et c'était comme si un mur se dressait derrière moi pour me couper de ma vie passée.' 2 In October 1945 he gave a lecture at the Club Maintenant in Paris entitled, ‘L'Existentialisme est un humanisme'. This relatively short exposé of existential thought was destined to change forever the course of twentieth century philosophy. The lecture had two main aims. One was to popularise certain aspects of existential philosophy contained his recently published magnum opus  : L'Etre et le Néant (1943). However, the lecture was simultaneously an attempt by Sartre to stave off numerous potentially damaging allegations specifically made against existentialism as a humanist philosophy. To be an existentialist, Sartre claimed, had become such an abused term it had come to signify nothing at all.

Sartrean existentialism was not short of its critics. Pope Pius XII condemned its ‘terrifying nihilism' and censored Sartre's work by placing it on the Index List in 1948, where he joined such illustrious names as Nietzsche, Laurence Sterne, Voltaire, Daniel Defoe and Honoré de Balzac. But existentialism was no less pilloried by secular critics who charged it with being a philosophy of isolation, pessimism, despair, anarchy, vulgarity, baseness, and even ugliness. Last but definitely not least, existentialism was charged with amorality, since Sartre restating the position of Dostoyevsky affirmed the humanistic starting-point of existentialism : ‘Si Dieu n'existait pas, tout serait permis'.3 If there are no universal values, no God whose commandments we must obey, we can all behave exactly as we like. We cannot judge the actions of others since all actions are equally valid. In this scenario, how can Sartre, seizing on the opportunity to popularise existential philosophy and to sketch some of its ethical implications, avoid the twin pitfalls of anarchy and social amorality, implied in Dostoyevsky's statement ?

A further ‘problem area' of Sartre's thought in both L'Etre et le Néant and L'Exitentialisme est un humanisme concerns Sartre's alleged starting-point of the Cartesian cogito. The maîtrise of the ‘je pense' as the isolated presence of a pure subjectivity was considered by both Communist and Christian critic alike to preclude any form of concrete action in, or social solidarity with the outside world. The existentialist was considered to live in a Kierkegaardian world of ‘inwardness of thought'. To certain Communist critics singled out for particular attention by Sartre, existentialism appeared nothing more than an abstract Bourgeois ideology.

How could such a misunderstanding have arisen ? Sartre's reply to the various charges of anarchy, amorality, pessimistic nihilism and despair is definitive. He does not set out to prove the inexistence of God, but merely affirms even if God did exist nothing would change. We are délaissés, abandoned, ‘thrown' into the world. But far from engendering a humanistic philosophy of despair and pessimism, this very abandonment is the source of metaphysical optimism since human beings now become the source of all values and meanings. To illustrate this point, Sartre cites the example of the student who asks his advice as to whether he should stay with his dependent mother or abandon his mother and go off to war. Of course, Sartre cannot give a ready-made answer to this moral problem ; there is no a priori moral stance which can justify either course of action : « Vous êtes libre, choississez ». In this sense, existential philosophy is a direct correlate of a metaphysical humanism which seeks in the human subject an absolute foundation for all knowledge and values. But in this knowledge and in these values lie anguish. ‘Nous sommes seuls, sans excuses' says Sartre. We have no justification for our existence. None whatever. As Sartre famously put it, we are ‘condemned' to be free. More than this, however, we are precisely the sum total of our freely-chosen actions in any given situation. A coward "is" not, if you like (we can even place that "is" in Husserlian parentheses, by literally "suspending" its meaning) because each coward is nothing more than a coward by virtue of their own particular actions, each is responsible for his or her own cowardice. In other words, we ‘create' ourselves. There is no a priori determinism, no in-built ‘character' ; we are never the hapless victims of our own passions. In a word we are not only free, we incarnate freedom itself, we ‘are' freedom, and it is this "non-essentialist" concept of freedom which Lévy prizes above all as Sartre's legacy to the twentieth century. However, perhaps a non-essentialist view of human being is not totally incompatible with a certain humanist tradition which places "Man" as a generic category at the centre of philosophic enquiry. As Sartre famously remarked : ‘Nous sommes sur un plan où il y a seulement des hommes.' (EH.36)

What would Nietzsche have made Sartre's conception of freedom ? In Beyond Good and Evil he states : ‘For the desire for ‘freedom of will' in that metaphysical superlative sense which is unfortunately still dominant in the minds of the half-educated, the desire to bear the whole and sole responsibility for one's actions, and to absolve God, world, ancestors, chance, society from responsibility for them, is nothing less than the desire to be that causa sui and with more than Münchausen temerity, to pull oneself out of the swamp of nothingness by one's own hair.' 4

However, the charge of the ‘isolated subjectivity' of the existentialist was to prove difficult to refute. The alleged Cartesian origin of Sartre's thought, beginning with the pure subjectivity of the ‘je pense', has provoked over the course of the last half century a vast amount of critical attention ; particularly from Anglo-Saxon commentators. In this context I think it would be helpful to maintain the distinction which Sartre maintains throughout his lecture, between on the one hand Cartesian philosophy, and on the other the philosophy of Descartes. Cartesian philosophy is concerned with the rationalistic analysis of the structures of individual human thought or consciousness, as is L'Etre et le Néant. As Sartre remarks in this work : ‘Le seul départ possible était le cogito cartésien.' 5 He takes up this theme again, this time with a humanist emphasis in L'Existentialisme est un humanisme :

‘Notre point de départ est en effet le subjectivité de l'individu...parce que nous voulons une doctrine basée sur la vérité....Il ne peut pas y avoir de vérité autre, au départ que celle-ci : je pense donc je suis, c'est là la vérité absolue de la conscience s'atteignant elle-même...cette théorie est la seule à donner une dignité à l'homme, c'est la seule qui n'en fasse pas un objet.' (EH.63-5)

However, Sartre is never content to merely follow. As Nik Farrell-Fox states in his excellent recent book entitled, The New Sartre, ‘Sartre's attachment to the Cartesian cogito in his early work is never a complete or exhaustive one.'6 The later Sartre tries to distance himself from an overtly Cartesian emphasis on his early work, and his comments made during the 1960's seemed to resonate with the times when he said it was never his intention to ‘reiterate Cartesianism'. But what exactly do we understand by this term Cartesianism, specifically from a humanistic perspective ? Sartre avoids the substantiality of the subject by creating the pre-reflective cogito as the foundation to its Cartesian couterpart. As he puts it very succinctly in L'Etre et le Néant, ‘Il y a un cogito préréflexif qui est la condition du cogito cartésien.'(EN.19) First described in La Transcendance de l'ego, the pre-reflective cogito challenges some fundamental assumption made by Descartes. For Sartre, Descartes assumes the subjective, isolated presence of the cogito which exists at a specific moment in time : the instant or now. And it is this aspect of the Cartesian cogito which Sartre is of course, is anxious to challenge. He does this in two main ways. Firstly, in order to get outside this problem of instantaneity, the pour-soi is constructed as a non-material, temporal being. It is itself this process of temporalisation by which the past and present ‘ecstases' are continually transcended towards an ‘open' future. Secondly, to refute the charge of subjectivity, while at the same time distancing himself somewhat from his erstwhile mentor, Husserl, the "ego" is made transcendent to consciousness. It does not ‘inhabit' the pour-soi. Then, in a further radical move for phenomenology, the Sartrean cogito is called into question by the presence of the Other. The existence of the Other is as certain as our own existence, and a condition of it. In this way, the charge of ‘subjective isolation' implied in the Cartesian cogito is counterbalanced by Sartre with Hegel's intiuition of the Other, in other words, counterbalanced by the ontological significance of alterity. Only the Other has a power to confer value to my own subjectivity. I may consider myself to be good, bad, cunning, out-going, generous etc. but I cannot confer these values on myself outside of the presence of others.

Nevertheless, Simone de Beauvoir was clearly unhappy with critics' understanding of L'Etre et le Néant, particularly in connection with Sartre's use of the term ‘useless passion' to describe the pour-soi : the knowlingly futile attempt of self-consciousness to become its own foundation. One of the principle aims of her 1947 essay Pour une morale de l'ambiguïté is precisely to re-examine the term ‘utile' opening it up to the fundamental ambiguity of existential meaning : ‘au niveau de description où se situe L'Etre et le Néant, le mot utile n'a pas encore reçu du sens....Dans le délaissement original où l'homme surgit, rien n'est utile, rien n'est inutile.'7 In a parallel trajectory to Sartre's lecture then, the aim of Beauvoir's essay was to give a lively defence of certain allegations made against existentialism ; in particular that it was a philosophy of the absurd, that it gave rise to a ‘sterile anguish' and an ‘empty subjectivity'. These charges are in Beauvoir's typically brusque manner, publicly rebuffed.

Although Sartre's relationship to the Cartesian tradition has long been the object of much critical scrutiny, it is Sartre's relationship with Heidegger which over the course of the last sixty years or so has arguably caused the most controversy. Sartre places himself squarely in the tradition of atheistic existential thinkers, and further implicates Heidegger in his ‘humanist' project. Lévy rightly asserts that : ‘Sartre n'est pas le Heidegger français'. However, Sartre's relationship to Heidegger is fundamentally problematic. It begins with his implicit acceptance of Henri Corbin's translation of Dasein (meaning literally ‘Being-there') as ‘human reality'. Jacques Derrida famously denounced ‘human reality' as a ‘monstrous translation' of Dasein in his essay ‘Les fins de l'homme', a symptom of a false anthropological reading of Heidegger's Being and Time. 8 Heidegger will of course, refute any suggestion that the ontology contained in Being and Time is humanistic. His well-known ‘Letter on Humanism' published in 1947 was his ‘reply' to Sartre's L'Existentialisme est un humanisme. ‘isms' writes Heidegger, ‘have for a long time now been suspect.'9 Non-metaphysical, non subject-based, post-structuralist theorists throughout the 1960's and 1970's, Barthes, Foucault and Derrida amongst others have taken this aspect of Heidegger's thought through to its logical conclusion : literally the ‘de-struction' of the subject or what we could call in Derridean terms the ‘dis-placement' of the subject.

Heidegger in particular criticises what he perceives to be Sartre's philosophical ‘starting-point', Cartesian subjectivity for failing to adequately address the question of Being. He writes, ‘Da-sein ist je meines' : Dasein is mine. However, this is merely one way of being as ‘Man' in the world, one part of Dasein, because Heidegger also states,'Welt ist auch Dasein' : the world is also Dasein and has its own particular way of being. Heidegger stresses the co-being of ‘existence' and the ‘essence' of man. Dasein contains within itself both existence and essence ; ‘Da' meaning ‘there' or existence and ‘sein' meaning to be or essence. Existence is even re-written ‘Ek-sistence' as the ‘standing-out' of Man into the truth of Being. Furthermore, Heidegger continually talks about bringing man back ‘to his essence'. Corbin's translation of Heidegger which stated that for ‘human reality' ‘existence precedes essence' is in this sense doubly flawed. No-where does Heidegger use this formula. Yet Sartre pays him tribute for this existential ‘insight' in both L'Etre et le Néant and L'Existentialisme est un humanisme to the degree that the expression becomes the absolute foundation of Sartre's existential humanism. For Heidegger, on the contrary, the ‘humanity' of man lies in his ‘essence'. In a sense the mistake is colossal. Yet, arguably, Sartre's misinterpretation gives rise from a humanistic perspective to the most fecund strand of existential thought. I make this claim because I think the slogan ‘existence precedes essence' provides Sartre with possibly the only basis for an existential ethics based on freedom of choice and responsibility.

The distinction between ‘existence' and ‘essence' and their mutual separation has appeared in works of metaphysical enquiry from ancient times to the modern day. Heidegger himself is the first to admit that ‘Sartre's key proposition about the priority of existentia over essentia, does, however, justify using the name « existentialism » as an appropriate title for a philosophy of this sort (meaning here a sort of philosophical metaphysics), although (he continues) « it has nothing at all in common with the statement from Being and Time. » (BW.232) However, for Sartre, the ‘humanism' of existentialism comes from the fact that we have no given ‘essence'. We are consequently free to choose our actions in the context of a certain situation. Because unlike Heidegger who talks of human ‘destiny', Sartre takes human freedom as an ontological absolute. Man is ‘not what he is' but a pro-ject of being. Through our actions, we ‘make ourselves' what we are. For Lévy this challenge to human ‘essence' is what makes Sartre a philosopher of freedom rather than a humanist, in the sense that man is not taken as an end in himself.

However, as always when reading philosophy, Sartre reads Heidegger with the eye of a literary writer as much as with the eye of a philosopher. The neat formula ‘existence precedes essence' immediately provides him with a basis for a phenomenological ethics. ‘Si en effet l'existence précède l'essence...l'homme est libre, l'homme est liberté.' (EH.36-7) Sartre seizes on the opportunity to oppose a long line of literary and philosophical figures such Diderot, Voltaire and Kant who argue that ‘essence precedes existence' due to the fact that we all possess a ‘universal' human nature. Sartre inverses the term. I do think we need to remember here for a moment that this idea of ‘human nature' does not just refer to a type of ‘cultural tombstone'. Today, for example, Noam Chomsky advocates that scientific knowledge, without reference to a type of ‘human nature' would be impossible. However, for Sartre, the attraction of turning several hundred years of philosophical enquiry on its head must have been enormous. And then, what could be more readily comprehensible to the general public than to associate the notion of the ‘authentic' and ‘inauthentic' taken from Heidegger, with both ‘existence' and ‘essence'. The ‘inauthentic' on this reading would be associated with an ‘essentialist' reading of human subjectivity, whilst the ‘authentic' would be a correlate of that raw, nauseating experience of human existence, tinged with anguish, describing that fundamental existential state of ‘being-in-question', found in La Nausée, Les Chemins de la Liberté and in certain sections of L'Etre et le Néant. Authentic existence is based on freedom of choice, responsibility, the perpetual transcendence of consciousness in the project of being, the perpetual mise en question of our being. Inauthentic existence is based on a denial of choice, responsibility and human freedom. It is rooted in stagnation and immanence and conveys all the characteristics of the en-soi. Like the salauds of La Nausée, the mauvaise foi of inauthentic existence means openly embracing the formula ‘essence precedes existence.'

For Sartre on the contrary, we are ‘not' what we are ; we ‘make ourselves' to be. An understanding of the concept of the continual ‘becoming' of consciousness, that is, the time of ‘authentic' existence, is crucial to an understanding of Sartre's humanistic project. This ‘becoming time' of existence finds an echo in the work of three major philosophers : Kierkegaard, Bergson and Hegel, yet only one of the three, Hegel, is an acknowledged source in L'Etre et le Néant. Although Sartre begins to incorporate certain aspects of Hegelian dialectical temporality into the structures of the pour-soi, a fuller exploration is found in the dialectic of Les Chemins de la Liberté, in the Critique de la raison dialectique (1960) and in the posthumously published, Cahiers pour une morale (1983). However, for Sartre at this largely individualistic stage, as for Kierkegaard, ‘subjective thinking invests everything in the process of becoming.'10 Bergson gives a similar view in L'Evolution créatrice (1907). In particular, Bergson's insistence on the future as a possibility of being was to become a crucial concept in Sartre's re-appropriation of Heidegger.

For Sartre, Man ‘is' what he makes himself in the pro-jection of himself towards the sum of possibilities that he is. In this way he is no longer bounded by finitude and death. Heidegger, on the contrary, emphasises our ‘freedom-towards-death'. The ‘authentic' future, given through ‘resolute anticipation' is a ‘coming-towards'. That is, ‘Zu-kunft' (the future) is interpreted as ‘zukommen auf' ; a coming-towards or coming up to. This is an inverse relation to the temporalisation of the pour-soi. However, Heidegger also states that Dasein is always ‘ahead of itself' (‘sich vorweg') and Corbin with characteristic ‘artistic licence' interestingly translates this aspect of Dasein as Man's being an « ‘être des lointains » : a being who is distant, far-away or remote. Sartre uncritically takes on board this translation, perhaps again as it appeals to him by appearing to reinforce his idea of an ‘always open' future. In L'Existentialisme est un humanisme he goes one step further and refers to the ‘virgin' future which awaits man and which he ‘makes'. (EH.39) For Sartre it is the perpetual ‘becoming time' of the present (as néant) which gives the future its possibility of being. Arguably, it is only an ‘always open' future that can provide Sartre with an absolute basis for a philosophy of freedom, at the time so desparately needed by so many people under the German Occupation. Metaphysics and political history embrace one another. That is to say, a metaphysics at least in part shaped by political forces. If, for Sartre's generation, the future is ‘une notion confuse' that is because the war has taught them that the future is unpredictable, it carries within it a perpetual ‘lack' of being ; what Valéry termed ‘le creux toujours futur'.

Sartre's approach to the question of human freedom in his lecture is later mirrored in his biographical writing, and I would now like briefly to compare the ‘authentic' future with Sartre's brilliant depiction of its antithesis in his study of Baudelaire (1947). The poète maudit by an ‘original choice' decides in a particular situation what he will be and who he is. « Sentiment de solitude, dès mon enfance. Malgré la famille - et au milieu des camarades, surtout - sentiment de destinée éternellement solitaire. » 11 Although these lines may strike us with their quasi-autobiographical tone for Sartre, nevertheless, Baudelaire's action is of course for Sartre, a supreme act of bad faith because the poet has decided on his own destiny : not only to live in isolation from others, but also to see himself as an ‘other' ; to look on himself through the eyes of a stranger. In other words, Baudelaire's future has become cut off from the project of human transcendence, just as later the scenario is repeated in Sartre's study of Jean Genet, the man whose ‘original choice' is to label himself a ‘thief'. However, Sartre emphasises that the original choice of one man never affects just one individual. The ‘morality' of existentialism is that in choosing for himself, man chooses for the whole human race. In this context, Beauvoir cites Dostoyevsky as the preface to her second novel, Le Sang des autres, ‘Chacun est responsable de tout devant tous.'

Arguably, this epigraph could equally well apply to recent events in Iraq where clearly the ‘original choices' and actions of individual men have had world-wide media coverage and global repurcussions. In choosing to go to war, for whatever the reason, Bush and Blair in their ‘individual choices' have chosen ‘for the whole of humanity' and a new generation is discovering the meaning of Sartre's humanistic emphasis on the interrelated existential terms of ‘anguish', ‘despair' and ‘abandonment'. These terms underlie the relevance today of existential humanism because we will always live in a ‘human' universe. We could modify Sartre's comments in L'Existentialisme est un humanisme to read : ‘nous sommes toujours sur un plan où il y a seulement des hommes.'

What of philosophy today ? Edward Said wrote shortly before his death in September 2003 that there is ‘always something radically incomplete, insufficient, provisional, disputable and arguable about humanistic knowledge that gives the whole idea of humanism a tragic flaw that is constitutive to it and cannot be removed.'12 With Said, it could be argued that the word ‘humanist' has, over the course of the last half-century become so over-used it has literally become ab-used. The metaphysical horizon of ‘Humanism' indicates the semantic chain : ‘humanity', the ‘humane', the human, the being and ‘name' of ‘Man' (homme, homo), ‘Man' as the truth of being, ‘Man' as disclosing the truth of being. Although for Sartre the subject is continually called into question, perpetually deferred and fissured, the philosopher's interest, the writer's interest, is still this incomplete but totally human subject who, as a presence in the world, bears witness to the world. Even in Questions de Méthode when Sartre affirms, ‘Je n'aime pas parler de l'existentialisme', which he describes in quite scathing terms as ‘cette protestation idéaliste contre l'idéalisme',13 his overriding concern is still to examine the nature of existence in a human universe. Rejecting ‘un humanisme idéaliste', what attracts Sartre to Marxism is precisely an examination of ‘la réalité du marxisme, la lourde présence, à mon horizon, des masses ouvrières, corps énorme et sombre qui vivait le marxisme.'(CRD I. 28) Sartre never lost sight of the ‘human' in humanism.

What of politics, today ? The future as a ‘possibility' of being still holds a profound moral and ethical value as a source of human freedom. The terrorist attacks of the new millenium, the invasion of Afghanistan and Iraq mean that we have all recently felt the pressure of history just as surely as did Sartre when he wrote L'Etre et le Néant or later when he wrote about the Soviet labour camps, the Hungarian invasion or the Algerian war. ‘Nous sommes seuls, sans excuses.' Ourselves and our leaders are ‘condemend to be free', alone, unjustified, we are never free not to choose - to choose not to act may in a certain situation even carry greater weight than the choice to act. Both Bush and Blair have focused on the need to ‘liberate' both Iraq and Afghanistan. Both need to remember the history lesson that Sartre has taught us, that ‘liberty' is a process and not a commodity.

« The freedom genie is out of the bottle in the Middle East » informs a recent US headline. Certainly, we are living in historic times : the prosect of women being given the vote in Saudi Arabia, the prospect of Syria's withdrawal from a part of Lebanon, the prosect of free elections in Egypt and perhaps most surprisingly we have all witnessed the recent large turnout in the Iraqui elections. Each of those Iraqui voters have been faced with perhaps the ultimate existential ‘situation-limite'. Their ‘original choice' to vote has inevitably been acompanied by fear and anguish in the ever-present threat of death. From an existential perspective, hope for their future, which is also hope for our future lies in a commitment to furthering the cause of human freedom - a freedom expressed not just through the ballot box, but in re-affirming each and every individual's right to freedom of speech and social justice. Will the Iraqui voters of today experience history as alienation or the affirmation of individual choice ? In exercising our freedom of choice, we need to remember with Sartre that there is no freedom without responsibility and that our freedom engages the whole of humanity in the future course of world politics.

 

 

Notes 

1 Jean-Paul Sartre, La Nausée, Paris : Gallimard 1938 pp.165 - 66 (Hereafter N).

2 Jean-Paul Sartre, Lettres au Castor, Tome 1, Paris : Gallimard 1983 pp.278 - 79

3 Jean-Paul Sartre, L'Existentialisme est un humanisme, Paris : Nagel 1964 p. 36 (Hereafter EH).

4 Friedrich Nietzsche, Beyond Good and Evil, London : Penguin 1990 p.51

5 Jean-Paul Sartre, L'Etre et le Néant, Paris : Gallimard 1943, Collection ‘tel' 1995 p 290 (Hereafter EN).

6 Nik Farrell-Fox, The New Sartre : Explorations in Post-Modernism, London : Continuum 2003 p.14

7 Simone de Beauvoir, Pour une morale de l'ambiguïté, Paris : Gallimard, 1947 p.17

8 Jacques Derrida, Marges de la philosophie, Paris : Éditions de minuit, 1972 pp.131-164

9 Martin Heidegger, Basic Writings, Ed. David Farrell Krell, London : Routledge, 2000 p.219 (Hereafter BW).

10 Sören Kierkegaard, Concluding Scientific Postscript, New York : Princetown University Press 1941

11 Jean-Paul Sartre, Baudelaire, Paris : Gallimard 1947 p.19

12 Edward Said, Humanism and Democratic Criticism, New York : Columbia University Press 2004 p.12

13 Jean-Paul Sartre, Critique de la raison dialectique, Tome I, Paris : Gallimard 1960 p. 26 (Hereafter CRD I).

Répondre à cet article



|
# robots.txt # @url: http://sens-public.org # @generator: SPIP 2.1.26 [21262] # @template: squelettes-dist/robots.txt.html User-agent: * Disallow: /local/ Disallow: /ecrire/ Disallow: /extensions/ Disallow: /lib/ Disallow: /plugins/ Disallow: /prive/ Disallow: /squelettes-dist/ Disallow: /squelettes/ Sitemap: http://sens-public.org/sitemap.xml Sens Public

Revue Web - Home

Dernières Publications

ESSAIS
Beth Kearney

«  Traversé de fantômes  »



Résumé : En prenant l’exemple d’Y penser sans cesse de Marie NDiaye et de Denis Cointe, l’auteure démontre l’influence mutuelle du visuel et du textuel, ainsi que les divers échanges possibles entre les supports artistiques. Tentant de comprendre les échanges intermédiaux au sein de cette collaboration artistique qui a donné lieu à un objet livresque et filmique, l’auteure décèle trois moments fantomatiques, mettant en lumière une présence-absence oscillant entre les supports : l’effacement identitaire (...) lire la suite...

CHRONIQUES
Jessé Souza

Bolsonaro, raciste en chef du Ku Klux Klan et des petits blancs du brésil


Résumé : Six mois après sa prise de fonction, le gouvernement Bolsonaro est confronté au dégoût d’un certain nombre de ses électeurs. Les preuves du complot pour écarter Lula de la vie politique viennent d’être publiées par The Intercept. Elles encouragent les opposants au gouvernement, mais obligent aussi (...) lire la suite...




ACTES DE COLLOQUE



|
%PDF-1.4 %äüöß 2 0 obj <> stream xY݊7 ߧ\Z ž3BM$7}J,{n %ǒ}<,?}_ 󛿹euaS //?_^, 48oOѬS\oGloOd!=^>n%6%x\%Ir,`;0Sm$OX:EּZH+%wr wƅmnL4م,z@6 gMuNjIXbdTj06QLi }r0<`eAZYM>\X@g {zfMluJQM^ ީLDLJq??0@?cGhHL*p ™u $UT28.epOj2Vc*3XEOZ 4q"ƜLcvmz;p[ Q+lMm֜^D_K?B([AEJ[z o=)rq\n;u}DEpk2-pPBDž Bm;5)x=M ;Aʓ@j\o IeŖ7w8)'?CGoYUae1 R) $So"+Ak~ƨŅ^&5w)&}EiB]ѓK:yTaԡ92 Wh2mT[= 9 _C>(>)8,DOCe4W x4+4n PQA:0IE@)&כ)jьTMrcQ_R҆٪-I)~E޾1(ySm09V-D3M蔺a߂T;kNHX@KpNb2)4YND ns}=n{sdᘄ&#'W$1gC}zl"(!ZG]I=c٣F5Phazs&%s]5ԨZ &ւzj8#j2j#փ)E(%jg{\xsIRJ>-D0L@0⹱T ]S=n;g{ai2ۉSx: 8j4eMC frufٕJ!Q,iRCܫ!=k6맠b-"f^Y?ZO/wD1Sjnu,MU3AiLrvmF9o5jϦ,EM05Ȣ IJinẼ36ݸOw[w_[Ҁ6)Zh6e%~Ex<\4GAL=xEZˍJ":r&EgĦ@\ 4jN5#Nj͛\H-3lՇLk%A&޿ S} óP!˰yT^"fGAhE/_>'x}AKXo-sUɋ|FXv_kDX endstream endobj 3 0 obj 1694 endobj 4 0 obj <> stream xOgGVJa0NCvAWA34 '<\$ L6 .xd`$@VV@@C O4L "0E.wSNsZt~nT B!B!B!B!B!$/ŧ??:O?~xs/[@m9ћҋƟn/]"l{_|Iɑ&vqN֯K0u I9ZL'gA/wjւ-BȘ~4jnh` sg)Z!Ug5W!MYE~ SjHuBqV> ў'g n]mz@r"0-+++ LAv NP3HUN!]a)z/.sb%d0MqAWR3oXor&S!5cVT 9JU|5>ۧӉ'4 9JuC !UT|@BΓTGD,Bv:>9XBT+BHQR%S !!0'Qn|tw-yOxCIJV[ol](53W+2g˵.!z '`.Iƭ;g[k@??PK wǐP{٦XQ6Bt:9w?޺PhjCĺx0fyНlgYCWFUx#zPa^x?^Aa <Qյ-IW"1TMPoȳq)՗_9͇A7,kF+ҽ ժIVj) RP?j,IB5&U]?9DB=@{}Բި}'}^J{OӮB/2!>M+5Pվ:lAR*UȰ3N0}JCt\9VT?ha5'XVh/JSF[E!OE{:i[&7uJ*̓ XGFXS*Ce:jU7` ыWrU[y J$)A49SC@|D+ieJS-_ɮ>/#hz^ILÇ/շ KwɈfTMkenpj+$r2gtpBX0ɯ:e*_&| TBWDN R sR=>4Tв~iZA6KAJM +(%ui? C[¸3pnpZ 9ӆ^wdTx廠 o[Vz1EIݦewhWʩAC 'wbu[!Jم|"iw?G?[XcQ)]6v]sE%VA(FR>Z9 TUlRB˖f7ڛ` O-%x0Ь7n/ UG@1Elg9檛jsVji PT4 X-aElM+R"Ňuܝ7ik:s 2QtL9QbؗWnb~Q c:&6KPc+rAtC||= y!!9N/TEhIzTX^97x` w%j1Js'}bpsJsor&U9IBoԉ캎MTҡrQcUHLu>Iy r)C*>װ !DpJvu~qsl:nx^B9UR(^K1l&hiZ38wC!IW+T9B^ęKGUAQڸSw*a4Aj%hxm| M?^s/^g*)];@7z\o J:4lfՆlɥ3 ̺r)Iyy!½*G8ZCM.JU."OdKN02~9 }0n|tÍV=x4˩BrYيRe{m0 ߓRmokԃRUD5SS&|Ko>mP{ >ߙ8_Ÿ^A ߄hH dAaTV :[gmR8=tKM˹"T%IA8 oN8VRcEJ`4nT(:$PplE2'}N`W9Q+])C2uc*z~"<*o4/{6Nq`и/>@'+URC2織-E9OFRm庴|2몚ѡR]8]G;[TNCꪹ}*UwQroVp *]9߲JuѱXu lWI%xO&'T^B8>pQ=$RU(':Lo$F!ޙ2rβgTeh+p15_ DϷcp7ҕC q~~s|͵kJ<%Gћo}}ԕ+WB/_ YU髜 P P~O}q 8hԄ7T<@߷h8=X36NMӹFuT&eS5Z)z㍏6\L=/6OM|zz&S͕}<#kKz(H)p%?ٮR +0lxqzhy$ ǫ+8B/_o}t+) jjLejdE ԾWtjxmTR ̈́/rxx;Tc*7G4䃥}87z6KR^꥗N0wC%Ra Mt=sԪvhD͛7~b>yȣWGF~)J$3<_B\pGH!7M*ioA.liSzB2̥_tI3]?p9rnPɟ4]aAx\VQ6r'+W󽿤gi[īJf[L+ZE! P? 5fe)ͪRsrrr4q*_ٮ^QU!չFhO+͕>T>#m-Ju6d[z bRo={G@nJʙĈƟzJ%/,s٪y$6h)?:gP4d*˚#fY9v2Iݮ%S*+l<_$RZⱫ+r)ܗ;jztíJ|JʔX5#^=*lLu[,4R&e:z0h*cSFV7єP'DR)joHE\7~w%Ԙ9Wz?Ka?-uH8SkM% z`SXJR)CJ4~aތ7ZFxM?y$٭Raxd' ޒ\*Y~p Lz]jH6zעFA&;T\X a^-Tx_!QE<`/>a Nsz4Q|xqtM } :8zaĿE/\J(IiQ*ɱNJIO k|J`dk?u<$ޤ4QvnY?a8ђRC(Db[lYE!1G+jkw~)CMxj1Bt+Mq)'k6٤DiB5V,UBOQ++U֬)h,thB.h?=Xz1BՕ7\0sNCUE~5J(&e%<@ 7JЦTkrRj[}yj23/a#ϴ^ S9gRt|4g~_ԛ}Jvj`z)U~2!!C#]W)*Y~ˆAX2k(vMC@9j Z&xw} gY\4hve L)=/ Iamo޺) [5KHRGjb5:TdxZ&J&߲zz?~>yVp ܚOlʐ'*`i-'c` (C3ӱKC?q7nK]6(ֈ@RM["?vq!ϤIċFš7Еөu6,Į't-X7|R(T**5.J5AwIYeTloJ 9ѝ gT)j4t0JYxoJ%TĽ>.tT.TrjRVeޔJfQv )UԵlTk~/-9|:P|ِRE3R-ؖRE٤R-C֩TD*fڕRuR-;9jRm+JAs~cRy AeIeRz*]S(U҆BP|%~Tr 5j*U(zBTRe:nWIm-Ju||͡7_$T*_Tzݕ7&DEK917ljT*_6TYCψS)UVTlH^KKea1l_\6Tʳ5g]!Ig P|qOy) S²x{a Tޔ*9| cJ{}:#:-J)@-d/IvT C&]`Q|T6Ke;H́*I (xFwj:T*j~V T*_*+fM|`P W*W &og3{&5nJ  F> stream x\- ߧ8,xjp!/t @z׏lK$U@M]ʶd _75ے?:ݎK)Gok|~d<6}4sM?+ߦeZn?ro~vmwW~;Pg}S%%>˷n8.࢛_f|7?6rp@40??~=PVɿ[4M/Opk˟\--&sMS`c[qH"l9pO\ge`˽51-/0Γo)0S1&sj-'0>O#!`o7g. Ӽ:cXGx5F 4Z-]`ށ8gAXō6hd m~aO'L 9MR`DxܾsLq` ?aPgT6ϒ_hK^UHu9#9%Т/; 0iAmpMJ0$l[#-1Ca~Z ~s@6<@nŘ{V_.:vY s lb[@$"g`7%_K8oaAc7gzK=xT$&cb/>wr_j =OW`N6a39tEq dQ Rݓ9sjCy9+ӚQ07< [%?F@m]̅gN5U%FQ9U%&LO*vSbeaW:,rC>01[!h6An"6(ȔIɤIQ݊ gBء9{wJ1a/+N;6&᱙SPu$|>.\OZ' F@V^ &=\r\rH("ʱW=d=XZ00-Vngu:"X@Kgԏ%TQx!y}h $ZE؈4V$F;גQ>"\]=>'ŁРoPѓEבDՅfd4=MOPҿ@ob!={8 !h9*-imބx!MAj"tnNNd4'SAjm;J+PB%zI +U.IqZ.{&A% Iq"~G>йh\#ٜ`]{4L\?kd[#D+5 kx"mj:^0=?HD m'U蟇{`T!-8M!~"@9bu292)0[d\ҾۜL'fȋ,WxLBL1ulN\jgkeǕ#먀C&NY)_4PT<);B)] ̜¿^hѷjQ\TJa"S%JβفQZ6k~8EKR^AEae*C[I"_߉AО`¨J}HZyM~KbU+|0V#`'4yόT҉›DLxN^32C+혳nRXTSm 3xV\:=YUĘv(*[e1h+ۜnO"R=m:3S4.?WJ4iWЗ^|ٜ9dF J {0@NzGvOXe5e6%u~%]0bVZbS<@ah߆1{zL7B[`;L\٧,$%=JЄ}%beG=^ Bgy$"<_aYQ8 "gƹ&&v@Δf7Db=S f%Л ʈzG5q xӉ#`;$J˻|rkFuLR7J%M![ eJi +=/ot+:4li5"w]ֺo'PCdr~ -\ %ը=) #i=RjE/Œf(@%! ?j. b6.IkM|ZڈvUT h)$:Y)Ɠ$\dX:N&0ʭ>DI`4U*U^ri6B &4R2#KqY>/(YIfȠurYϺ lk,0=Q=ђZ#+660ho0J'o 6^(c ۝'Q<˫9 `kRz.at@m P\)6e/V9CXe렦P:X1͸fz^dUYIJJWHhLTRrd4d0 6l$zKVNRݞ夎\i9سEIFMS7PIL?YI\iEP![ xwgt}2i0сrb1mfI9D]I3sQ:Mh}Ү GgWj-z Ʉh連\}d>f;zqJ$ҋt0r -*#aI}ul^K bW7/ax%/#5ㆨ\mlwZ*GG&u/î1apC$Яf9HJjn`"2~J/XΙΪz!݋5zs|׼C y;eg0(2mgzrE%ƒ F&G,G`K/30jy, g.vo[o) q6ufBQ)Ϛ"##LojfxD"6f}v ݷW n߾z*̝9[25ZqK*ΌPQDXKv%F%-LĽ%ZVeؘA% ?.@X{D8xROnp^֢嬔zv-ʥðu[S N#&s=TcZXK'%vKo:NO\=@#U>;Βנ"rݒU&tv%o" #:J'p)jz,ٓW'q4u)VLAkYTI6߹Oe.D5\#BhuTfWvNH SO2HI|z)~bU f\& ĒuJYtr#ÆRwKZ`Y{_v1-LsV<;;Z ]|&x7s]Y$x;[ƒS_Շ3B4PA=?a75IFY,2޽SEPd-f4vTzi7g^UIy?Vzd5 $wV^[L3^Sc ܁pW9rUe qtV[8qtO3pz$} oޭ5)gKIjI&_zZCӶ^KsIXR=9+ۀSI#33)tdOlLeʞ?Q㤴WdI&۟ѷ|TOi j̥ ư,vp4_ endstream endobj 8 0 obj 4806 endobj 10 0 obj <> stream x=Ǫ-Irg=e`F.LUDd;MӮ^eVddxw~͕mKon;޼z՗=k֯(~-gucmm;ϓUjB-۾VasSּP]>4tuHЍBv]p/ۓj+ûo7!B= ({wtcͭx߹G{ p!6W,tW˒ Y^\X7CkGܳY{ww@JA-};de\HkNr~} 5]+>cgnf{{)tt;>o&z9#%~_d 2ݿ !  |jmQyܩB~ҿz ]V) @B *[hFk$@xZt²\v:oj+ x~R?e|Ľ#vG*_IR9 )43qSy,DX ´}^SYtD6]i+O<ΛϯẆZ>A\x*`n+/mCfBbEpE Pj}*+Q3#1݅}T~([5h=ɒB#7+7*KjJ^ @Qd=p=i2@_D"}6X!^^?#73;҂AjuzinX o|Ov/Q;nM L Lr 󰅖;KvNwfDz0+bO=އ$^m`)bBb2cNTm FU.xU2Fthܚf~53/  'UE6ϊ:h mq;ͨxM塚oА/6{z`+`&UoRn&8› ^>DLKZt*L90;6;*U 6uFy_pD҈n )8VI CcT0=H"!}g&ѥlj:El7w>LhHVG5EmͭpF1_2C _/"1J#')=oLS}t0`̥qs$MnȠqR14%X}K,0A MТM~P-x3M JV!16IWҊGۣU$4 JA7j!n)!ħ &RS̋NA;-)XVX!330 ? _&ނ}}6chT>g-b^"]̉Adsc(A@ N-ΫMG xWR>3(F,2p~ J_vs4H!2L|]+'s-Ue?-(flw!Tѡpt-K`1[нU.l1AF9BfeI Gy}U]f%~>]M<^)J0qfvF!7LbV@^}q YTs:n":>q\6nΑ&")x褳 Xq>,t}4B kW,w^1Bv=n]j.UFbd_C*T3 o{Q8D(' F6o\MR7N|C7vyVpջ !vyAYl~bc7M6٠+I a.){Quyz/\J~mAUI o<̈ ;hE;PHW!}͊6Yt{'(c-ԊuYx0ZE9h!1kB&/\݅Թo6 3|PlzlHlf6EI8H!6\f~lb!r`Yf/X1i#"9RJPOıX WHE;Zwzw"ʓX+9 $H. KՐJ  Nև$ᔔ H,nf;޳d[kIن3W54:F7a}RӡWw0#hq;cS MRvd7{|<)i3-fT;:2 Yv Uv PVf PmP*CL|vjG[QLq ۟B1Zpzx/4͟psތPCkl C}II{`ɒ(Ty+68VHʚIkE%lClOWܟi 둰1oC&KZ"5K_w=o( UM"sj٫ VTNM4AcY,V/'lD aXP<7),}bQMls65kyAy^Oq|+鈼ljh]=M ?Yܷ. u}o w#l?Ց?׊!',o0E%DdyX^S;(x:P)HwI}r#\oZElxDeΝcq1F—-WC85 IG%K=Z@kӯԙ$*8P *.ҝjBWlJlOW]}@

3I ?Im5؇W''FMPzlNGt:)oRFj&=8v$cV0R?mR܂Fݔ Vk1:];(#)orjՖDLY_o{49C# 9sj"mVFJ8%N #_לtT#k}W 4](oFhO RIAR+eϽYgZ/Ue%@N"p% AuoQ)Y!+J((;jI.FzL/IkL'//Tf5WDЀ6m&!?iͺϗ;'yJtaA5$sLc4/x%*3?xл=골t+kZCX$0쫦Lg ;^+L$vI'@RJ2KbZUj|}T#q:6DN %u,B=0¦Q𓺲yMc ^FhjK3UZXwN2[y0|FjBʀD1׿ 4L 'C歮oF)5<&>2^hXh'*ccGMf^ҼRd%\ [ hR-"J674kvҏM}P-wI ƻ,.p( Ód6yԾVG[[DI.o5#@ ,:5V:p-ӭ IjVo.jw MNCHz)sr`7Ӱ>v?$ƺ2&Tf&h"ĕ4aql-AljDI[3fGD;N??dn&=Y6Qi$78^qMjE#L7~pW E`z$ -3Š_zL/A.t9EtɠE8 PsҬ95fg&Mg"VtKT}?mj lLwMOaN؆Sw[U(%Y8 ۸&Ẅa2Z )#1l2qc-N҄ܕ$Um W“gƢYo3e EpOvh=h/!ZCK%#~]D[XFzp=cP{RnKҳ:мUC 1${/b()R΄ 'ξZ~lqZMN[%~{5Ws32Sng2oqH 8Y+m*pB2}Vۗ '>km{NR〔)(N3Mӎjz!JF5øDl׎#@Ng=ɀ>Ny|V3$ K(xf֦zWc1a[iꝍ7j(+|(dTTg? 15E?]Fv|3ԫV6"YxtCjK7,ZRK4/nKy8, 2{ 1za$"q{ȗ} X&ݴw] U}Z+e l?Wխ__{B<Vmp$R[ n_ه·ϼ{=-7U .!wlA?;W 3p;>WTM[GGgO6:GYbGSֈ^"ˉwzn`?$Kyh+-E, L₵}K{|B@5 endstream endobj 11 0 obj 5631 endobj 13 0 obj <> stream x]ɮ-m߯cNJ]5nn$@ĿoQ")(qRC-r-txۣr~km _n~z9Ol_~Gkͣy ?~.Z?M:6s법/5Oݶt뻇_uْKr;܁v޼k˯v>? 5~iJ4R^{#oe]^˻po/ˣ| Nc?In%ڎm9B+Xb>kyz!0"-/(46V^|a5#{/{ڂwyhapI!3 ]N9<921 ts4˽my}g0ovSVww*P%{00Eo$PE$M}lbb}[LnY wr'" Hg5)zL8CǑFy SHow]NUFtbH4LC˄ D;Hܣx"FnHDL \p~ux BgJrNx79GмBr0AX^;Țt!^W G pbg'k)bXQPthR Uq/h{C9s*^$6kNb\o2 uT>} (oV YJ %]c(EWj $>JIq{Md|jM+D|ɏtp4,^pـe,mƸvZFCd[ӵQ,%ZM.Er%J^ymltp|uǤC*CS׬0٨>btɦ\'gV"ۚ :푂>Q#ϊH;UCUz1 R9B{g†KPJGȴ4lE A\/ڰnXk s HmZ=^?Cň/ 2}_ n{h^]gx,P2 J+C /g^)A@=t($iWTp$<٥yu;\ϯLUTA2Zу<.֞;b,M#)Pv1KphFj̘zw)zE>q-ReuA_f% 3V]@Q!܋fz5T%SotQeމil4oi6i}.|UR'jGyhATϓ@#{6GTBW>EQ@ 8f;9x EHyY&K Y6.fԥhW3fR5i %&ADZBo=">.B7yM ۯtSb2-sʼnAQJƱL;Q/"=Fף⠂KDXóUWt~@1#J&8Eb3qˋ<ƪYA3ZXA~yvO`6^u.1z(I.(4kNk(yF>'Bɨ(&%m:kF|nrw*xOd;˴}iiɤYL% Xp`q\A3 M (<]GU"L=8;Ggв\=,Q$V0BPl\ OĀa#Q>/]zTz9y7PڕGvۯY$FVpD DF %9:P0+f@(3vFl @i T(`,hC&g|^ͣ 0p,7 sv A['K PU,WaD2d[?ygēK2=|<Ͼ ̉d8 QHEsİlkàTS6دpSx dPNZ s"^s#j'0]zZۣRorV|)uuI6S)6hL_0PTRed$ J Q^ D;qVX\H7$:dYb#{h'Isbf:Cmt&`꠪ TM*eۜ,8\e?$YPJɆK :{ĤMe=)Ki͞t+w#]RG7NNv.4ft23,4f;) 1ШDij y NR5Z?lS$n|' Σ݃fm~ ]F>k!XPxs j>;^֍P+lVlFTAS/vBWډK$lGԝ\?DxZRZY=DF0gK$^scu![;NP>nѮt `v#w/ˌO)qʩ4Ք4WH GcP@zU:bE!wϦF+NOqS#I8(Ǥ]VOVZJua/R.!6\4\ـw..$  E]*HGVdbڶtOƽѕ{P:)( V2(UL;Ee'_`2p5EL4G-1³mQ#B.-Ap}ĥ~p .ܣ ~o?zr!SRKܵ$LaWh$sIJ7mP'R3?ا3ABONCZP/[=n.a}%"_0FнB{ڔ[=gyYL՗SC۬(̯Hwk`SA&|EqWqPm1yJ:00jO^*bpa\%*dQMߠY&|[u9 H,@}mc2Y 6BEՃ"Y7ôD T0*7Wܾ/o,-T7'Pt bI%A]TŃFaH%k6c ,oB ֶR'4=>AhjHC J (_{{4{-<: \ 7C'=%,"Z!>U30ȌeqlC8ZM񍃷 v9%sճ_k5ѓSMDYٳ\Z@#x^ zIQD{f/S6Y8+8^Ugqݱ~> B۝ 'g^R5ϙM`0YJ]-v?Ԭ=/<:;2Ws}f?ם@CsbR‹yzUjc-&NR^B KGB6PDkQ9@@KKJ+NDV^ ἟I-]eIQ|m'>z.gP^]k[gd$Ae=gՊ9Bɉɳ|9傝ffl$[J_px*4:RK&7Z] c\)J =A:2bUmOɕ$-fr]XxgUk.xSm˜|b+"\|ѷ+>Q1Ԗ]vAJsB,'V\Q{G.( Ͻ_"Y.ᝈDuC{Om.R xCH_F?gьjUR˼r{T~+` +uƥzOqwvX8PS! $jQz ġZЪfRQ !43v_TӅ܌7hBt#FH:suM/4?%l`2sE7ģ9lO(9~$ef?6Z#&:YvT;<jTj%&hxqd`nNv,^BwzU!db.:Ȱ6.*f\AKơL{!uV/\!}/gO5\ޫ z`rl9#`J3& P4d҃TZGyj6E>#UblZ dwZb?޼Jx! FIT.@Or7; endstream endobj 14 0 obj 5543 endobj 16 0 obj <> stream x=ɮc;n {qL@#}o@y~DIyDR~h<*<\o9tS?sw~Jk m_o~Wq9WB<:W}Z2ul Vi׆gaorGpz˷Ֆw}o>uHSk> vX>Y2vپKޣ^"F>~ܫ~vm_wQ>[B K]YZ?S-`k>r* _>9{I~#(&ry~hqpZ>$C.w(QӿNNdߊ?Ֆ\FFv+d8wǩ]$k{8(IKG'H/_))ϴu9#t4v!M裺BIv >YoEE UtdYyJCH(0hxX 3|AF7rT@ u;|aNyJxAMV;Ɠ2S&тW]O=T:$Mt`dmf~\jdJH҆I#2gf M%X8x ד$6?3q><ٳM})LBdN^'H-+ ߃zǬqR#">, u(mSMv(N8vg@%VIAL3#亲j [p{q a%.$:\ζӈRK7+ds{j7t`wkBgJo™J݃2W15Am y`}A&"G5 TT#| { >]I'jհ4E#l3N7Ty}b[m1׮| %:9LԌ<`e/6QC&mnG,*}(  *̄lW8UV8뗋Ԇ4({EO1kBkTEo*:=( |nĘv3ybdhgKypal3t!S2_X>h7(ej VRe0C$$qT\3{iVm+2|]Y@\NhŇ8bBLiqwH 04;A&Rk/2Hb Jݨp0}c6p"hbG0;;u{S ݳ8mD6N7Lb9pE\XѼwD]a` $i&@J.S4C̜%3R(4r,Wp&G. 93 | }:+@ 3+x at&<$0Ae(j{{ ʟ{2eL% H{s ` h6+|˾J;!:f,5W'=F qe(C 8ra&5.5BcT mkNJJ9W>E6t"N[J`r_Wװ#2(?\ G 0ln#<{( ͔OC7Xّͧeބ5ZWK;y4bC|NgO<'7 Xqk[Hc`%(*.<3#A+ D-*wt캅uDM'=l. 28\sp#> (yVwE$:Lܬ޽! 0LΤa"WxH#A$Ue]_b@l1ulf>&\f=4mI1g]~- pB;Tph g]](:(+rx[%ZNoTЇ {W6 jȆEP$];)bn fZ'j!*hS*KQ4USh|d Sߚg4].M>%9-@m R;^fY `~\_#4<Լ%JAr+XًDWiJ_p*J+Į:JYQIB1Mg;rL1e,]!2ž+`ܓw*t],()J{wftOf^EK-t!"PО8LVY HŁWR/m129iZ$[ 7Ej?5sĊ0)y!oIyU%PwKcAh!̕Bv>wlK1^aSSjtx&#߮Z<l#,b'1DL!~Mwu'ݚ(ej2U,XKJ09;g7 ʋl LA[y|ٓx\%#qACn'SA juVwЯP_ÄKz+gM*"|t;PäZ}s!puXW' "Kfgٓ?gܬ+H/;i3L!=P 3ئ ^?`r6HtG7iUNۓJaܹXyb!.nˀe cf;yD'W4/6ƅaUy5GGΒ#(پV6w_M7`bY[-n]*@ 1gqߝ(QfTj Ie;+̶BI\ X;=x5TR9xB*;/a̻I[um^!JEKI'e߃3Hgn9J)jXY3}6H3OG#}Ih+# &&h:-A"xED %cCp"³0|a$S/cۂp^Gk<-|"WdRxmF!j_Ϊohf[Ϧ}SwFv"a|tU ;w4F`;r/b_[b*+78%)"N/,>&S6 SALabcK{֘b^K2~q`µ+I,<݈+oTqGf0^`' ,ECv DU {$|A*rZDyH)̓y54ۧ!\BuQ+ٷEÅN5`՜ÈJ]R~? $f X k:fm_Qő cxsW?XHlhWQbQKk, pYw@Fب8I-;e5[c'/cSWx~5|ME&E\a=QK ĜgtR$,M+tHJ |xJI\t'OQD +EWhc[1lm6T0!#Њ=(oF_g~22{l|A:E}\Zn>r[ᇿ uxb4e@%'a$=k~ʘo |vdkG(;nˀ2(M/Y{wGz?L.զxM]y[TM࣓,P;.%@Lz2bfn@7M endstream endobj 17 0 obj 5848 endobj 19 0 obj <> stream x]ˎ%9nW,zP3 ؀{߷("C#nN5=]RPt?7W=ۖ폿/n;޼zq˜1WlBv_],>͵m\|2j_M aJ4lnf ۚ2\`z-wiySӇw!o.p/듥+ӻo7"BsRr[:q!6|i^+eH ~b¬u/Tn'wW˟$K&"ؗ>ɔKfEE5kbyǟ0'nE,VɘD$n&ei(溂/lp@{޹b7`OCS PvkT-HQK)6!%&Pٴo!I,'f\w~hs##i|uBK#HوbPqCyb-1^ـ]㏛\o<`ɪ"ڠɣ ;Y$59o{ɏE_dԝM)6wqeE3_Aht&O(HVZ"QHȠ $A9b 'X*TVBloc3jw@Skjr5lfy79s$C . 7}[fpB+HHH{T\h;+GtXMe2?אŻ;jrPP eqdSv# 6s8PR|LaWV+=; eH>g;&/ ٌhA8ލd7)o?['|%.ipg8E ӣj 3m@Y1``(‡2Q!h qӈDXņR7EygAn@뾺E[9F F9Qtt($^gaW+&.YPc ۾HnwI)4|UeM6F9 ݹmQEx98mT8WWƃݨhl.h,70Y3Um+oOxG*Ud !D_#<@bQ^|>b:E қ$Mb5=`&"eУ&%E^GlfLf,0Ҙ;Rb]+Z8}oF> 52=D)GKMzC0`X<*p =l*JlZK."*iϽ8:b7)2'#}9vbxFrz%kj&P@r*|YfWX='i_NWd^M4Z5OW2']) T!ֽrUMz⟘.>^XG&ʣ2sZ8@AٵarzdSmH&sg:EZ/ *X}|o` QVOԎs V"HOPWl; vxVKT 2p֤s$d4M)"vpbSTHrjcFa&H@GʯGT K;7f1  dN3ųdK1aJ]R\t{Jb&ȇ 4(6'Nw4/-b4o(Gs}=Չv@+ BYijzM="E\*uT*AW ?5F3*AOsp&%QQ/uԚrՙOW_bx_к>*8 >b~Q${GQ2KA(O J<]3[=%B-S/ y@| GdaIKPW5sڭV:a8vZ}kJޠ7!yU[-·8 fC)>3@dVS;7?PCSRֶU~py)q"]Tڧ;i*r1bSXW)){4vHYXQА&M0"HE4.nr"Éq7 OP U?dEe Ag ܥ.Z=uYNHӢ͜LQ, cq̶)iƝSF> جgde'az-HCpN*Ay%A0~q=|ݪh*e7iC@lT!XrYj?[YJZ—'kļGA.N{AԉגIx  0-̧У/}&'%Ԏ k gE >=e?(R=6SI¦S!A`MQ`Vףꖴ׊`y2޺L#=Śq,7PpiKXR:iW BRI! ̜j5?LV(5w:8cKDl$ݻI964{C/Jy#vVObC*-G k{^|@;gO1>]3MsJ;!4W̧/ &^# 5( ^MM(ۙѹ= I5_ Ad^e [Pqⲿ^z` #fE@\Bd'#C+k%v[=v "%{6͟]mQ?+%vnT39:6?IU\ |h~;/NZ5Bq i)+#R}vV."^$sDބ/F)ed?ZQ>a~*PjԞLU׽*0֫ 2'FG]|&Ek')ُ4 -pďK6^52opu^0:Z^GS0V╎B.@ϣVwAI2׊K+j/yeOseHﲛh Q5'"TV7 c '> Sǥil&J .O&2UqA9> UV9vffL6iEs[PZ:7ir4DWphA9ހu9+Ƙ /Y!?Nʯ>lUvfc'Y {cؚ1m5_zibk }˒:=[vc~V0* q$H RlB_寽VX-'p߇h՞<$b_P@DU8{|C?px~"9  kevBzϠ| [Ikvi%u@QG "E])UVQvP"b_m!{{"?#X/:f++x̫R|2c:@lvy"}>r ~DIWi{zx+L>6[3yE75X endstream endobj 20 0 obj 5551 endobj 22 0 obj <> stream xɪ$_Qgcë@ l\M eHf|(ڥ3ͤ?q_w?~a _k/o_?~<uڴi$W&%N?'Z6ɬ}U!XZm_+][Eeokzጳm載vOϛv|Em^vl,r @U3o8 mRgD%2sJ%U5XGߎ?Ksu\%>#.Ɨ\QHPO+Lx a&" Nd*2]؅ݭ|Z"YR v6n۽:A$6.J&D%hӍMpG1ȝS7JB> Ie '84"fә9&ʍU:N>['ˤ0vMqcr@dQβ3ՃTLԣawue'2Y'3n&:^kУ` YD+&)6y 7cvX]Dj萺8['P2Z$ɦ48$hF-[6Fg=d3J-[UZ0fAVzWEQF.Ӹer#I0י'ۡGׄ32JȽ-o@eن]&dm |c3*d;f۪E7 ANKm@PC sw~>usP xe"G#FY57qI50>> t \"T|;C ✷Unϡ!ڳܗ8 h<9g.UG<,nMR>q9& VKQ:"[kpJX*$[rLrMzhv^g.~/gس:DYgjAC <3|X4cع'o{}o6KHߏb)pum&b1 83m( 9z(AaSBKj% :z]]~:&JLKV@A=Qa!2pOkyIvY~e5-!a(ܱ`"c5( `7-btc^%a\3%ld, p$\ qd"SV_2'EQFY zfG3l48[x u h+ } ,Ș-vjKbWlBp(/XC$`2F0TSEBKkjЭF_~7IJhWYu`y*]{Rhٗ=XW!z$1HIV ^zʺ+S*łk~«C+YUZD+;A`Jg ]DL9Y fO$X2kw H1-Y߻фro0sJk4d}]!z4epiHE^pt&NYrl]_GFdwH"$2ԍV"; qfжjV&Aύi-CѶ mNR,[R-~kEpN\&·S]sܡw U:is`(m7lAb[qF]@P_TtE^<}_B7 Sy0h䤾{b= {k@O.d?M?+,v;=MҥTxRs@Wb0e-p{ͯ* dj`sC,ݫ߫j1 {fB?N]&kn,Jp%?A2(oþ?3?%/w/i&> .V'˜'ݳ( d/hmZ83:Xxy<V֠dP TE{$^ *s$R V"* >eg?^>pL ݬ7=󚠨H-?/UoQqߪ13ɤV^v#q*r4BS`['e\ u ^tF R[@u$PLv`JN<ޡXP3wBm2MLC5[H<{a2hV% ojo<AEah3\L`=X!Yp-Iث;ۂ8sj dB%+ YZ;}г*F1xC)*@$,5~}H7-?"=%ZIșHy7[ߋ4έ,!O'юF]"86xw" mUtH=xb"*'%` iRrj={.ΓR3i]ϴK EYMpErF?a*./0Iłkdn ]| uPt@=rEX[r(҇H$š4olBc(+_f]""kG~Hg-GnF¤ @kS\f~.b&:l ͙jUl_6gVFɆjG9\hJ-ɖr!# #m+,}UmV0Fˆ9'*m|?zW9κC! IRYeVk|5BEnR f* _Ig-;!09wqųyh~'tC/X,+)hv< ei͝,pXGst īrgftXZQm\`Lk/ h;oK\*U+>S]>I.qJ6)= x)ӫGR -WMtl@vS~n͎ endstream endobj 23 0 obj 5548 endobj 25 0 obj <> stream x]I-޿_qYܔr Iߏ-[CYR9!{9~o_ϧ_2ǯuM~B?M῾~ϯ_Ǭy~6( 4k[sm8?Ww˴°{5ls_k|{bm Ng1M9la{iyeqOC]]UOϐ-3FWx C?Omk9ܧTH,zRzGS_LXz1V~U.O6ofJ6guم1vYoӭ:1Ԭ"maVOsTf})ިT->bR6?* qY+||_R}핾W%CO4^wەvd,`UIIe+T&)_ahMVpƃ.?<]ek0LN[G{l#[RI֪d>6ɯ V2E[EUMUjoȂbxN;.?;}TbK>ERSHmF ٦UXe>O}(0ܺ4}X:G憶{r78u X gug}w Ke9Un  ƤXSzEt/A~P6qHq OoRa9օif$lX)=i5@e/JK*NWW. FT hxHw>ЊmZ =(,W$S9N֑1W~ln:_>Of{TW^tTo|tEZ![ll5%|x}rx JcslWҜ(!,iS i9i6+ zw9(UC糔G>3߬|T%uȤr]ڭH9e^Ok?E0"W:ie\ QG !'j[}AoRJ7X(X}! no~n,/T4g3w{6rmTZH]UÑ)Jf~-=1tUaԓGOppWvqZ|L]++q^4kz 6&ʿ.Wv_u s(d ˉ<; /[[}_Qe=x-哸(wt\ύ޸hdP`@lc#{V%!o2|X@ΊKT)uXl}. y[t,#U |xMD=o>a*g 5x&8 dU0>8Inca:<'RɄԲQ9""%Ճbf#V*FՊk]PŰ-륅Cp!(Xd&c=.جBT̓~r(~кqzLL)vk̕/0S7zfiA]"M3"6!2= x'/н ԟ5K'@*OޕzR'2I8JY>֠}U%dmEDj+PQNJ)8,/ Ƌ3 A^dzk} Mg]4J7dhsw' ,FpʾqWF*R[vM@Dh<Ig h6^\Nt>d9V|d5w*ӨHSJ} m_CD[p^0QZ.ҖXW1_TuEu{\5>ש(~zfgPpP4-Er.vN^V3I/Lb$ySKz6;'os.V:=ӢU c2ߒT?h+DWd*aK7<*s#Nz3DV|ﶚdrx9A6*K0ܟ闰|zG 5{sKޘp#Η%,]7O MT^J2vV1(cww7l'WaB'!`jp˨sA/Ud=[-2`yM%V1+ߤ]O.Ihsذ/ŋHAn>b${8R5}ϴSl) " 2ڍ$4;}u[PSc1Pb"SV]HLFQ$ Eo=/68@G2ƥ0z'"@!ݕ^ "K$7U:Й-˿ﴧ,PFdl-mG=:Nւ`T,R3zvI}pbIU"m%UO8H>DZE"k9pOh+˼1kƢ-s͕<eaȴfhkcJd,ܧ[ &N|u~ʙ^IKqd a?A2vpuϸcg˹i; 'Y% Gy-5+NCbT'T~:sT=)%]f QCoYV1f6 ,|},Y9m>%tjx [7p@ ɸ {3'Ǒ D gQo]"@U'>%4g]Q] d_EPgES=#HBl> A3:de&D #lr:VLsF.`!U,y3,EycYVY*I #ϸ-D_b4ƯYcաNgFΙ1i\?KZ H*%bNɲNl̳B i= Qq:P9k8iVOYى=;CZK;Z{NwϠpAvQtqU=Kt>;-q5Qn{ͪHE.kƽ5c׾dO7OZgg. G&b\*U5ZYbHol3 w|**nmdv}z0?=`oi%&/ d8P$4Q{\X,{yՁ.>Z,Ne7}\U/?R"5:{4%'8w<(^iA&rxp~h4z͌ _NAP) +w+{#xMq Ix59NKFf(noBdIrX \pN/ hYk>\h^OW.Fa։+ Vg3>fq̗m oS*Pm%؜ 0> а}kchu1P.[/ >P`#2h3c9 ȔF1H1 Hwe4)ޘsb>c^ȣe H^epxi>~֘<"kI6'JgOzL!?Be綺qIY 2j ^KnF-a5*KS!SYhuI輝 o5Jf~ҳѵ#HԠdeͦTL}N|8`@%iLWwpFW[G^Z'%>Qcg! `!(BvpJB )p}P~!q[5hANnfvN5* !4n*;I~е6C,⢄A'NZjӱ@2!ٗ/Y+)/ԧ7%1QӈW %  +p`!O)Vϊ3+ lifJ17W݋Z R?GF@DӷsD`v!ebflD5n8 $3$ڮP[2M6cYM.EDރ?==Q\prM٩L] LNkLɺƬoK{؋^DTZ3m( "eio"Ϡ/zBq/9:QsPiNٮq{"^ٕTu5ם.E&|^4igQ}wVeZḑ QA+0+!?p 裬􌆳ލc G5LQڊE~L#ݎ?YRWXGO󮫊*2 X3sLm]?TG 1Ɛ+ yG0\ omEv48ʀtՉ} )R7ۧD]샨!/@MIgEӟp qf$Fq^Z :n %rϡx.JUBK|}m^E/x:;Sc (pp랅~~K`޻&V+XG`=[1qC`v6?@dوlY,d53t7!W{}axzPX\vŘXeFCG=U߈gjL@=8\}exSnPt0aFޝ;\ Lj!Τ x[Hٍ=1/>9Wi/_~$t7PQ$+}'ub\ݩ1E flGg[\V5h^- -D}hF'U!f{.愬1 ww#3X)IOns :ON{k@uъ~e^Gm+\[XT`̾]o!깕W}Sy^9͓|rHVّk#F,,7г>f@ÀNKKhmA_m1:" 1i-XB-@uj:N\I,*of.)ᙟe13ۍy?q+;!Uxr-tM .u|~wHrc*!> stream x]ɮ8nOqֽ`y @^ t&Q}n!A:@qH??e+_m폿/4O_,kۿ-~_;:+R{)\Xz /'om9,k5aFJ%~R:~H!א`1ZI9-nyUauG /s}՞-Wg߱9&R1R Ļ#9zT?}J[}yLak*!-N9 振0wLcKC̕1xN)2/Ա6޸~f $\[H[;t`Jo︎w%}EWxn1 /u;3A[N}?Xyֳ֞U3V/`>X8}8g*+`.D9_A!1SȐ*>N 4o@+ +@\-Y w\(Cz$G\_#56oܡ#9w3<`Uޜuwx<=A^)i(k w &J*Uie\Yl,tgppȞۄIIxm?7y4&j;*F1]嗩c#.\E{KxTi)M#JWX+ECu"Ĩ M_d'1NTC񕸿iCktj&e"u8ZLJMx1I8ᰚ/ĺzAca.Lڲ)*MNabP՞P:žBNbK6f pdsG"|ϼwL O>*PCkvp jal\UۉqOv01g~- <Y7N(}BlJAl^.ܫ.ٹ; ʥat_]ͻǦ33ELܗW酦'`Q j9!3O3wp#C(FXyG"5=~cO ufG3l mĦ,@σbKcHx&x!D u-{_Y5pļ߃[@ߑ(;+8Hv@c2֏E3=yGI +sXVXxeC u}5} =؆k! Q9C!Q/PYg*`_."~F֡=80G8^zƈ/-dUd[Sҹ=% !VH=хBr`7&ЊN|~`YT&RC's-JqN*Q@#8Y_]P(Q:H^i6t5)*FR;d0'Y6q&rał(#E˛o/&Ld@14e`iF${GOȾɬӮgtoX=gVL\@I%rtlZ|t΃Ț0,pcU [SN>?CYhiXmlELvIɎwTC?`Ә2J+ُ j(v_,?/%κ{ER$Ҋ8w_ hM5~tCc@Rm3dQ Q7C!sj1#QrCV;"T0P{Ӎ{ ?AF!O}1BdmձNēR6y<,jWݱzu"_rdG M.3Bm`օq/'E9P* O~,.9)ޜܓ&)!B۟m%7]5œWr[9;ZV~A2Kd yY)-`bzi$: ~-ò FըC Ib;TjvDpuc}g孠h%#m6١ѨBQs`0=Ԍлv\ MUC(ﺠ2;O%R|VQ,=8- xNfB ?g)@Z&ksQMF`$:EsW8 Bږ*8&$Q_gje"U>rTd#YhN#rЉ@xS&+ngT`@'޺D(,{򾤽& 1d.O׍IDgA0ATR, \vg2(h1o e ^*u‡=OmO 氮 :V:*g,9}=(Q)(@V29%`ђ%ԎgExp"XzyGֺ=PقY$qKʵȲ>_cEe:߳/r=y*yCdlT0؈- wXȤ1JBssO#wT LgI&6xx̉tMXprJ=W"4{_RcH8>6ND3`)XuFf(gBLH_t{Uw?mZ@qV >4/QŻbSN2%4Ґ;@cٹԗ,F⦑ݽ|4P:Hߥt":<71u%WBóm8p\>PG?փY<Txr7P$E|N򂓧 U@dTZm ݥ+s5.K֣oѧJkEx|W+?Ȇ"~Lƹ )3vZ!Cl}E1=]VbTň&ER9a̶mwd4s=s_t1TW C}UXwT}8b̯<+A<ӈjqAuzKD+jVMOm4s:G(BFBD"K.qK^v*x!<}>Eۻ(j64\67ӽkk.RZ wk:'zdfA.1[-E[ǝ|"SF2jgK(|ܗ"$²<\'{won~c7 9ƒ*CNژvƻDKifr߯[͖\c6EÚj6S1,k1P U'i4kY^Or}ѓ|VmPxR5;f gO;{B-.e u'%[ntIXbj@zRO{nprS_F~#8㲔j6,`q mIP}VgԅWV \_-}ͧzvUj)l0\ǜ05$fW(^T^ p⾵+ DٮT]xEeh@%vGDIuUU #lKMQVs;IaT&3)NG[YpKqNw-P٪o8LWnp>0R8[3iA'%8\@Ѧ3x@b"u%1j,Vn0y~L3K1ZZ~I7!{)ђǷvI. eXt<~_zk 9f~pPcG}0I0ܿ#z-,o9 &𤹓8b4(̥Z}6B'q3.2j)=r \}Xܸ+>8 *k{6摬XB00T0}קa{CcƢ?H:EGyE/b!@fl&u>(X lR2OUۻ} fٰtFx>_8?}a7%Cf*1{nRT9jM gi-jڝI}Rc2J&]QH\lpxyEȂS_n(tXΝTc@IʛBta'Z|kB:0`7FiDy6xE$Fz{-i]ό%tev5Bw8~@tŜFl~vfUs0/1*|`SL }=}r~Cv^3YrD#]4=R\o||m/zA`O]ה _²D±vt),s< rz }ҩt10n )Bk<= TD^w!E|:3`]7ǫ\*)]75+>Jxe;pW<Eu~qh%5 [u9.+I G1wҶf?NV endstream endobj 29 0 obj 5608 endobj 31 0 obj <> stream x]ɪ$uSZr!YU4, 6Ù2OȺZQut _+=zWWx,KZG|xǟ?u1WlBu?Ksou΅OQb`vK~-mLa_L[^|h{ezm M~oͻקwar>_~;-_~{)͑2;O35M޹gmͅm[2k.!էwV]rvm&G;JtTY$β/cg,P@М;Cyx?ϧL d ՠL涹kM,U1$[dR(kLm-ZA2祭9b'&T(@1ઢ8GHm[!eH۠At/=zȟ&0 >]if!z,f~PEyЖ d3X}EϦGmR>q9x}2Nٴv|Q' ҳ_aj ռl1Y*Qx "N>eI|no}T*(Tcxi" fڐ"`NWVfobӀvjH: 3?yg|\ ࿈ f~֊̯jRw蝤5 0ԹѴb\g΢؅*K6E۹"JNi$ BWsVS]"E췎[ԅ  7yAJv478Ndq`M;imNj+1. SighbU5]dbA=cf,Cud,2R?'H.wOq%ʞLd V)-:vPjYNQAE\1~dd%o;ELS:Kqm, EZt M}KwWeBڈIѹ_lC ؘæ9hHTwm#!zLj*b/9EP(K*h+8!T0E `ceM9,6|YjO /9qlRf@|'͗9kAzD[ "o4@LJ:Xv!HiVXG/;G^}u#s-(- ѓZ3J iwK, ߅~5OYQ0'*w︅- GcZiFpyp9ʙ՗~/A;m*y# *,4Z}'`6m}xjV(U6 % Z<`(/y8hS-7cORw/s5gАUkSU,vݕIf:*|Й+ri)Ƌ#V\٣9 j EMO$QbH%NMD-s. 1 k̉UR8{/8"b;;,= E9 -bSe@;EۺSmQ~] 2 5$kеs= ,z-M@H^'A/; 6|YएqP3OT>OWWOW^fuj5\&}$ZpDzp(O[6GnWn  uN5]Z.Mݨq҅T;\J=FKI̙:45#~\1O4PlcWy(47P.۸ B*1˿&ىpJ)"QEsܱ8O\?p,3 +*"*wtݟ{ylq+5fc6l7~dzTN3nLD\&i[uȼ㡐21BND ҫM,`QH!2,| NU-b [fT%f@t>$+EW̋x k`6Z ފ5u9U,'(teFMVCHD+i-2TU`1pU(V(ftəSJ&F-jwn*C,O 뷚 s-D;O(&:6M^0WdV'CGpۃ --R[ 4!?!j5 qVzJJ,/KU[3vN>ý8GP2(nfzM SŬ9nwXPfFqݒSQ7˫;2^/9ѺԤ-"xwa +(J.^w2F-sN]7d)(x*XE}3q@ 壾j@bz|ѵlJڮNen]MB?'hSt{}]C}vd /PqGW&w%N]X2sUN@ޔaK/""G ݥ;5\tuNג"T~53=maĩ}tJuwGe/otҪB2zzsq"nVQ *N2"vWP[cMv)#p"v |4q4il@+(wU ӗ!ײfN6f]RY5*ɐBVvXA@\U bfe3OD c,gFZ]pL0%sO *.d'hFWetHmqN ,;¬) *CM &hmv1'aThꌈ ]dX'뾓γ/޹v"`ʽ C xRoa%Kw 0=FfjU[s4cahb/*PE@k=QVk[[E;Lv}}s/jx2ܹm f'4":L7,VmNYSIz2&~银$k6{Rn4t͉먤R'!c_59NO{dhn]ZߤX߻!efEٟ[*>ra`Y_BKn&/O XI>Y}󝰷;|f61zThD؊.}2/j!dDn ^/(-nMSlp -fbpp! !_EH2fiAS,`| xsK[Hn/Ӫ_NgW#?5Se>Y+-%S~%ѽמm;|h\'^ݖVXL&~U0wJf`ˢbA}%q{fiL%Ҕj tϬF!v2M/KamղRNe;|!y{a⟂!Kqv)xW[9믏| endstream endobj 32 0 obj 5355 endobj 58 0 obj <> stream xZ{t[ř+YOd^E~$m9~ X,' N+;qlcy-xiI z8kN&.P(t9P(P(Bz{;@[vە4|7|;rApHlgρrx 7F/!_Þ}5XXz[6ϹP׏Yp\ؿ?yh\WpOzؽ?vhA/X폿vpT 'AbJ#Gi|ӗQ3 /лu螒I=0܋f{g; NMa.#% 7}p_isD"v7׳O/%x>$: ^~Y2#d0dIkc2ܯ@"hu"ߟ%Zj $w CxQb>1&}|sII4Vr9M&B5Yß)ڻ7Ps#8%`WwB{l"qSyL͈Pvd^LZMSe3 EQ[ZPr\ Yȥ!#j[WP1nQNLaww]S Eiu+ٗ)J_pD;Ђ.HG19Y>:pU8Ppbsz\?A'Tʢ{ף+92'tͽ1jgt2qK:l`~LLIMLD{XzM{D گ`bZ:9 GbN;"԰@ŧ})H T*= wP~`O˲m T]=L*RJSE@kDk@i螈̍(T[HWցfNS[';U{w?i hwtC23w0 weh+>S툵n昇(0~?[f°eXݾCAG7Ms<;(g<͙Uî`P<ٳ\&d};UWC |"E jv&ɀj݁'@eWv(щ*(SZXXJ/Lm۞8Xҷ`wŢOl? zO8N1ԩUc.<*Y"LÕ.Qd~鲩0iޑ^9US >UґBGFwOJ00T`q%F`fHh* 4oM/H° iSJ(/C>;8j2x"pQ8c$d6i,h4 :% ѤpQ1afp}M&"cփA K-6lill6v9CAhmnl u]?{,6%] ~"jՓ?ϳGf˺K'N D*g.&ސֻFpFWcɌ"HvμN'egVpy=Cs竪ނ淚Ѣ.RSXpdeUW!$)*l;Xu)kɁG~.4}㶂?4}f+^٠w~]3+t4aU^䩮j{zxG-2m6볃5estR"z:^O $ FEPۘU_SF۲OfR6F:D1N# vѮn ġ=vTgeeOmM]=AV#&Jg^ܘn\/mgoF"?Z[7n|l|X+$+]NSm՝izm?jfv ]6{`Вwqv|V;X oh?tU{ͱ/~@`΂K.ywrIk$}]7.xʝXW3m1ER{ 璇anTBz v颙7=-Av&ϱ`}JUeeygt81ܗT"ã#ãPnpPӟL(D|@=??~xwaFS(qMbuF._$1PbJr4ݧ }F; 1hð{e/ c C2zJ.jV#ǩM#Z*MQAmdWI"-hF7wT g [AzԏűcYYd"B+-#-yaNB[@5}X,]1:ZOrFaҨ5_$>Irc,KAơ+%%LjkK!Fb>f%0GqV11\e1Cw `'9Ca'XFa u5nAJ 2?f_/y.VA"AD fcqe3^|k`~b1V}qԳvS[qieލ0GxhtӶ"Oa6h+(,6G(w<;iXm;# rGl~ai7\Ǵ= &7,CLCڿy01V31V_Z/qʌZKi]h,F]d2c H_gX\??s;[\_3$V.1dY.qӝd7X[XOaYTq[j>hv3>ճά5]sTi;8V1¢/e.?XbZlM`7O$]t]l3{Y Z'c|jZw7}Yxvmge 91廗gs>r-;F磛me,qiY`$jnd!&}Wgғ3ī` ҏ-qno _GT.Mm; s8Qsӳ.:1Z;Z*69NKyx؞fϱXv.ItFHuR.ڤƥ#qi6YRK 6Vc#/"Db )ey{;tE.槡}, ,ֺSRE8p50mׅgʔ+VJ(nme}JV(ŁTI 6 ٹSL@L҅@<W 瞚{d`VQ"Vta1]!+VJeeqpp`⑛ZZeetRnJsN~P4Ag*GLmAtE)ke7Tfa$%d\Rr:CHGKVQci{0Á^ $:pqM[Yi\)IJ@IqpʆRF3 !e2`L#ITTrPRBYnTa!%l2I54c2GBĆVR6aٜS7,{\{+]68>'̍sΙ-uW~Ml;B͑7ϼIul=鿜߾__k}+FT~ƆljіGӿQg&W]ddrwMLf&}lb{;S>>=啿m)emCZEo밅7:j\]kkr 'k%Z3fڦ%k#0 O1!j{m}jc}-N^ZKD%G ʭgo}}/ʫWj*W-8$ف d=+3 艍'D09J%gm2GL6 A3G^8O0&^ 6QxBxBDRRYҕʂX,[:Q 4nӑԦ:۠}"o_?e [/09c@:Ur!_$~IUhLZtItUmt` WHM1:,8i%hK^ /X$W"A!Ⱦ3B0pORi^ .* endstream endobj 59 0 obj 5817 endobj 60 0 obj <> endobj 61 0 obj <> stream x]n E|tW,,(U$/P~Tx/ i+u:tOсy+{tFyX%&mHYQeWxY8¢ߖsgF۶Fwgex +Ltycݯ} &ЂpNg^ ]NŶ>ZZa]H`qBf wʎa7ᣲʢhJB>Tkc$~̌C֣'OҪ~Rz>1V Y\x1m} endstream endobj 62 0 obj <> endobj 63 0 obj <> stream x{|T0>3잽f/&{}Cr!$F!10A"$ Y}.$\DTjTQ.!ЀVj[B[bזJ"^srK߾yyf晙g<3 2!KGgu3BeemtǟsN|!uU҈P\վa0B _4#TcLk5 PnrJ[GOPʽ]-7oyʟA#{.B(K玬rBuwDYQV`C>ax@5-WV7MfbNW\:\T"E߇}v&ڇ!$:~Aa4~h1ڈ mGj jnBQAaWt@@*t:mF[?@ȈQZ-h?Zo@Jԉ@>zk'0EGq3=@ڃ ^t/@AZ4#؉7r0CH`Q#jC#!Iњqd9èAta: sч ey![<^2ZN \D%҅:KePk B:x6s/3 CmKùx^J2IEq*<(F !b ''/ &H796J%_I%YA#U_:- )xx;!'ԑ5cgSˇTT7?=6Omht?0:^mzlGIx <[x~ ,'__%AIO}~ϿϿZzIZPoS)Lf EBppHxE<:~6in WDE~K~ r54;&KUO;}@W5NМ+A/OA! 0Z2a:/.Fˢ{Pgv4Fqz݆᭣?@(,-|j69BvI-RS}SPzjQytWU ft:0Al6Z}4:mG г' rI]|eL/.*,ȟ3%ۗMN< 8aX-d4uZV(;I5E4ܹShU/ʼnHM M+1XPٔl+EJx٢zom"g\ 6*g,)m;fpJoeP7%qxc *ODE⼳".,JAK F.0%;+[1 dDԕM#j쑝E3z[#\a"k8'0~xng3$ΝۥE[hc@_:ilz0Vֆ SJt%tU*ZӴZh3m;W7hvF Iqq(JYWM{mh \~ui˔Ef~Y @pA BՋ9)EyEJ꽰4 NG;[4`i"ʦb)#T+xҚRN?Az2j>G|HVUd 4`)k-J@Ci.?) a?jBd`Q\Ps ".-c-ݛC,h͢=49(Wz-v6)$OoSHLe=Osr82-"|*R JVi7蒒Ns{MtSȌ.-_vI ;9 e;w.iU'@Q]}TAK2Sw8:2XVI@*x b7)ٳ9+ٴ30hJwa UMc3=rs|dU. h~/ޱh]VgҎAIĕ)VXBj ưAa VUr0FN3VQ0ı:u\guʺLa h#,xV!ᤘdIBaCJFЗHGNt)''t=d9bn8ʐ~8_O!dFL"kRgeȠXm!Ѡ6,:Z G?}׎rc:J!v g:rj˭"jJ! c {ί$B--̓Rȫ ueUWz*&5S J4>S!*J5fqs~FS4ϱ\aڼغFhլnP_+iY?Q[2P1ݔaNڦb:6]G>O :>b5u_hz5r&YnݯBLfފ,A*SMTLgĆTp5^^b$8pVŨuzKg[--;-:3Fl/-guoƩTD-*N :b1GUԙMA# էl*`9M6Ѥ>ݑȆ1Vkȳ Fjl2!hMn】3G:iw6n,kXpeXhI/p[5T|_/w՜olt^l8ECe"BcYT~vj^AQAǏS/U@y>ٖ\B;+eir0yV)< Ψu9yٯ9Td !b>9kkWkVkWVWV҆i))Ri}޾~l=;=fx(iLg G3<xǀ1 c@0}oM,YIO58)-$ ɮl,] \+\ONfz{\9pʱ`8G6.b?&" "&|RqxJ{C{ wR\ga>sf3Yr9.;u.tIKr]A!% tYt0 =ǦJJ*l'$_ 6')d.% PDH)f4O_%:D'4kM~r8ZX\CcOyy9 IW|wVj*g{0/,wUnӧ$zU4hcDNl6CǪ)%ڠdƣdѠtNGL`+}Y-[qj{pcoOcL^?0=-=N+6 nwiidua'jorZl\_YP1=뇵[f¡޵4¦kz.:Sm?gC7/.bt)/sOA!Qu>4%ZÃܱd רj.5.mPۦS(Mt/lRTw&½Ⱥܵvc/ Nٱp,7ٻm-(nȖA@5j1n^ÖgFGL%_ z1bcQjZ!}+y)?%# N NvN& n:Bp%*HWs|C5]lΔj,SlCQ#zzJYDT,6! 'S!sG?ƶ?Mt[[v]qX+~9BqTXAw'Q'/il&V Xm7&)駜w)[L&ȇ#K=OOfԂaz?):jPRV z N*i9'vuF#NɑX;kb.iJb#tff!BgB bWOMM L9MzLLogE03/1ҏk˜v(V\*!nsc{&dg/qu|_7?j}dK @79[P{z5p'k:rbxyt_:qj{` ]j] ٻH~MɩO 5<=UΩ8;FUy'P;Vʳl<UF~5Ra ,+?B0b{{|1p&`;8e,%2Z,qx|/4m6cB nb %T`.Xȶ!Rp545/?GkweL6丏k|X|8Π1tI[7KG t aᯄ3%0w793G ydF{A_!-2hF7bҰxX_  2c68rB4(&JH݄6nU.0x}z\ R3a,-ҭrhC-+۟SF?'yڵyَqxg'p-O??멞23"^s(ICϦH#0;Ѳsj4!P,ڋUb^\Z],6Z틝ma:XZeS6sAUPn9ܼ`qxsY#P(zJzNĤ  d8ϣM)`!7s Lf|;s~҃ʁaS!߉0'*|BL{QOzVUmV5kyέ1b1GQ3)ΙM|={xp[~w.8_~A+_ Zo`^k|Z4Zcz^"6ckC-CCɁ$U3vRyyKBj/f5huαK 8g+~9$fi1潸@ A#[*3g^v-O{gnsʛz/Bx"#B"]&^e֧ڮWWB>͖-O]m[*_>5xgxg_;{o0-iZfyl줪̺̐ВԒٔ=}*x?N8a(#0_"J(y4|0Wf]U۠RΓ,:&ǀ끏LV^R&2wYigmҪ` gq*J50myܼ\;eP2 rӑ+8ve%;Ԝ=v"b5e3`G8{w-9 otPfR\Bv2YW>ϯ۴ik#o-^H{ٴqߓ׮W(5uYqf\{՟X/?T޳ayW DKoL5gUE"UNV^EZUAm=yEj̛wc޵}]!=_ +h)cIqm*R*_&r&hQ/XYQŜ*'-X-M k\KDk/X?]YS 'ݷ$NoIPd&Yz߲p} k2!@M [J|_l4Im~+74ݙ{?lחElb}şpcTfW^@d?[kfqYƬҬyYƬPVSN{=f͠;]_:ݑ\zx!3\'2~ff'2ӵ[نb"K(qx${?7{R5l7sЄy17Бds$\S6SԤcz3IpKg2_Q_h298C;ln$ JdĀ"JMJs%,e|m +N/%z:] (av\7Q&=*aM G_;ĀoaH [K`%ՙrT}BMqwWŹc=1&|'9icCxƐ>(wD9iZ09$꧟[*\Pc󆄈M;_(jϺǺwLKa'2f2ƥ:\칹"g/^>3jr6]u4"dAH'oZ!;W0X`aEϬSAf1%c5ՀJ[$t nG"ˆpRP Pms&)}`=9BpH#d5riW~(sxB}2.KKA}T,^pŰ/{-6z'bܕe7x_F{I.,޲jw.^U栫Ч$Q'% LUyYISfϛtmɞӴY iEqJ*S:NZt^Ҡ32smܵ )[7J9i{$.4!v<י D/؟!sQ%& Ur:Kn5(1F7*'X|6?iʺkϱ3|soCZb3گgge.{u}/O1OF,r]wxob3^͓/΋Y.|MwWwV-Rnm8pFxQ\G*_UqG<*u bT*R[GU;Ӳ[9-W׎߫+wcqݍUwsZvNKvjz)g?g'=jݱw\kvntN8mz@s$ԆxlԘ{-ǮܙwC׍}z[TG.Ƈ|qy`jot m|xR Z.2u,}$X yW<;EybǏs Ǐqz `È5h+!_Vr {#Zm*0qNeU9M1==ZR :Z}F- -dqӍGa>sN3ݪLhp۶JMǴ;N郬%;%1_>M"Ceی|*xn]\mk7ضwnQߏy(g0ʿoGE@ 4Z+.HH. 4li(>3ڒ{sOtA #~=I~jw0}A5gWykgxt1iTL( |@s^k5~pS6>`r7Jjuŏsude ФDn9lOd!`" u&24D]Rt3m8eOIIe,9Y*KJJD$vqN,ز{2e p} cD#FL}b!+MDSSîO_#FnGPuuMe4~G4=7ѻD ;G67rr죫OXhzvӋKy59tr8#B*ϫSCNBP4teӃAmv@'%Y _M~Mw;U"#1Dk9#2Lk 0 E8gքC p›1]&E1jΟ/^XC'}BCy,T-xYѳ̇MOc:O~L X}wop /#HCL YcMJT2D-]!V,(k4;9Hwn c̠\J, cو,KcW~Q 9î(iGi%eǒX҉Ms\D]Yqg祽g0OÛ&{ k7xMEa˖bXn)$)Hi%fJD coQ-U~6%gfD31w#}0%KEe,KbwOո=Ƭ%lqؗ=6ih4$kBP3Ƃ'} #~_mkڶ޴rՎyk{͏rw{+>(x䶟㺶oXѲƯ5<2p~^O45=k2 4BZY?a|rD%?n5T~Ԥ*èv8oH7@چnpByoLH!]S4r^ i@lXriTQu \[=Ococ1˝c4lb P=/Q.Z suQ#P7/ ~FYαXcLXG:ܧ*8 ]jSt ?FXv[Xs*5 ؀Vjب<&ܼt\6̓ *0A8M9+^<+ V&PxkP p֢*s֑eԘ=ZsR2&hJ0On#JqլQ 5 ~Z*#do(0\sdZ #WHAFu 2LAFqMAF'd$d$+0(=: ӵVM Z38`klc838.h x!Ӗ@q2< 0_,W1x Z k XAa\l-PڀQmT\P'>KOӅzyC Cv,V9R8ex. CkVl{ʭL"t-/SMma&ʸͬd*d>'z9 \c(Pc=Ja/ͅqð&{:R;@u2 Y)V0%3 ȸIO_lHy^t jj!9v*xjXm2ɀ:Mo5i^ 't?&$3Z7~-Mh=DŽ7̰bӫ(qHAZZŗ6F}3csݸw *^?{^k )ǂFoתTgnV$өmJgSGV|s1FXŠ]vX!57!eLd`u3ΆH?b$66/$ӡIH9{wNS6^u]2:&5L18r8No_LdP<٪п[ф~ckb/M^0v~M_a҈Uهֲh]?6^ηEqߔ̭M;Xk^E9å(' Q1$ȧBi ي,A f b8^Phu;X[׸7m ǤTUReWowWo/)uH}R.Lj5ai^'ZR7]ZZ޵֊P}qpU{wlRV))Ka:AAN^Qj wdXYEM{z@k忥Z V))ZiaOJj+WHV)k`]zm&WYuUoX;EZ CutPK( ;[a ]}J[)B+`83[X4vt@'/z- (Z°@mCnX`%wttAM )Cwu6ƆVڛ@vL v@qkm7 :vhydTz^Fv0}GLl6'sjju2ޮ50lo釉dh6ltIBk |@jvHA]gA`cgK&̒a1 - N3)FVkA? *ŸPK+`0", ,7r1eL=X6 CZeAP=NA{wׅ@}0wvutrKss׭[ӡ(lNKWGn[_G{nG7 s;+t9?.AeyUV[0_Z0[r^e*b⪪uFQWle1  +ccLܼAO{Pm>3;(̯zA9Rtk t5S3}CsU .H9l9>NEEص*Ph@{`h ,j҂cD"b36im? L#-d:al&szpw%N+Lh@kkhe/ٴY׈ju`wMXVRk8PcEAT$Yy]:Ǽޫ?fӀk v*+UfᶮV:]}c$:d17!cBoWs!/dꃿkfW߆#1>Eѝ[~י+9R"ExB@乐!-m(IlXagЋC~=AZ%Dl'4Kvhv.hvh־ fiVDuA6LYJx,U::::ēuAc}Y#xY<<x:<k@"gt`]R,;xI<ix  IbԮ}|3ИMN? HQV,#;@V\)滛KσGoCA@σ=Я!/!E!;fs!CZi3!9C"K!iFXBZ"Cۙ$OݢOD 1Hyբ cO}jD -܆@m'x݃ix*b](%( {: rrkt/nlly>w|&~~GiǃWCW7y~;gӆ1H {hws}lrqpMJ~gq2\oØ|ಆ#iV!5En^ 4K)Ikjni@0 ΊxgI/[-ieYY/f5np VHS-ŴyULBLנ ׁ6'5̴3^.$1xgFhӔ) l6949,)ާ4PmDp?rVfɿa~p9ڪ"pBՑHej"cuz}ptD́RZq㈴i 7߯ٿ ?@9Nu \$+Ss#.! cV]jD;HC{A;()$3 endstream endobj 64 0 obj 15574 endobj 65 0 obj <> endobj 66 0 obj <> stream x]Mn0FtqR$Qi@̐"cV<ڏ뻵_0Eh<5 m~^/X1%豅6\cndQ,Lo.N(JsL_G3S3r9e1@~d>"3s|u:zʈy >rO_WdO W"W)mx7~Ts89 ~-v endstream endobj 67 0 obj <> endobj 68 0 obj <> stream xz{|Tյg׼9c$$3=!8GIr /t I 1Zkm+^Z{z@H|jk`"tj[ۏZkֶirs&7;'9g{>݉7lYNoYůV@pwSzsu'|kk_1"q6VQ͍pLGv-3 >~|?vۖuj *hn[e6jJͯoڱ MA( z}c:ZhO_s`VmSfX F"fw8]n7/CHQqtӆ֣ ,~t/݋҃R8߆ l,O٠gJ?Wȉق¸OEA Zf4$|YkЍEoq6y6W66ϖ*r/ ?dP ǩp ϬplUMMݾS.XM{3yI?NGS6ujT♧6~i1j-8 M>zsCH/Gr3Fsp~D*Ű_oVzWǙl1&#3VndH#I"&3&&rIw;CxCam#! JVnG|wWRq/>IhOMKnWnё{`t%vʪ#9Q8?RQ1Q4Eݟ;=QN`ߴMNgfCc&m;av U`gt0yI?H)|(JΜ>T>e{9n14i2X ,wzb}Y9Hy)_YadFpD󃂇svCoyYM0v[@'J QIa⣑ al4qRUEDH0',B'5:_"Pl%f",,E`smi~p/R0V,5BX'%Nz BuH<ȷesYh A98,w=|gAt< b4`)#>XuH °6'G3 ^])*U5'Wns8Ndxbe~} [ݽo."5?|-=OǶn:?-hFv-ϪHs X_'[/@28̒ Yނ0#{̮*aU).H yPf!c7,!!25 a5ZL0)6ť%BuSv.w/*C2tɰ.wL[-ۅe33ʸ3fptnju-ASO?_)>yֿ\sI~ׁ4WLV8!S;#64l1@%q]N2ulœ $))*ERtIYR]RRz 1#eiC!f!ݐ|q4d C4d=KFj sMw^r& 麶-;uo[[7{PwWJxxUCх jƫE\w;T\F<&*}&P[r[qD{""k*W+|\ljl Z3.*Jrє+eFK\Pp%г2X73|e(53NMBەXg 2_Ɵ fB}1PHp_tWᨭk]5? z4W p)$aiwH]o3=8> αqט{sΫ(Cmk6;2ߺsMxeE׮m[;Ukʪ{ו%W5]VPwW.N$ZdE7!vj!`H%ˌ2>fQt.'uI}Ҡ*y n{T a^jjcO >FH[g6(ʇ+֟N_/{zTUVDߗm8#tdA0V aYl*uƤ)iNZTHSʜNjxh -fwǨ1I[x/׼ײW+21Z_`3T?CA=t챇nʽo<; U:՚$:A'"h\°,(z -3i! ɶ62멠jE.TESuDKO3?5@>X֘W+Ph[sr7w;n!lG.b -rlؔnqcs}RU5:@Wx0D9zy*0y/HwRX?C&Ӑ;>BT<Ы!e8 41Hf .q)!$֤VNkqkƑp!㵠ff2ZZq+kշ[Vɺhr~8^TC|>^_lj17 KE&2R>`w> PwL#K7d\74sC 0uX?`;K{u}~ÀitpX cT#ԊRwH ),9u^6F e좀q Mn tݶ|:MFa~D.&ƤKR bL Ni~E,l]8uuUy*mc Ouչ` ,QoN:wYjk/7~_]mTOc/hYY ;u+Kn<.,KnC GMas5j:{p7Ew0[4׭1v9Yf{ӟ555 ωY9:Ca*BGv.~zzdyL8k,Db(_آ*6]M|po+8? aܡd]((q|#*} |J--KȊ%)hmΏhɀwTHQ\QM `;~"Ǩ!*9;" T>5:rv;TRA@d#"&)Dr?62E|(B|F uI^ԏ*-!؉eܗ֬c$7w,a;0rf@6RvڊhL0`VG , uE` _NW^W3G{a]iRͥZe2`@#sDe,DҜ ȑ#‡uC ?@~#1 Gu1]Pj*7,1A5f٣Y*tvǢXilN,VEq1Sʌ妨9fZb>&,qbo8_bPY8mL%-Ŵ.Lt LK@)\V& (3B-_Ы,<y$0d0^J%zY,ؚݭ|Mᦢŭ-"ccPp(4>_dF|Bw7-q{Qጻ'x V<ibJYZ4B̺ܖT^*?Z*\KR%ԜTY2ߗ+-+-((ys_Ƭ)k;ά+zl~ [e@6 eْlivN,[~ mT2rpgcKQ*)?WGݍ>_PCwySZJ\y \P~Fht.^{[+6ߩP*_U\Ӎ%907tAъQ#Q%Fyq=jqio/1TnH5|9jx{nNƑSF< zT0F2{+޷}mS{@ `շ=\)~,*VQ i;+S|X*֮Ux^Ŗާy|t/H:ۉpV.`ffN5ʦuFݑH~5g:}0WLKk{;nqp4fF/# sQ{h6|"r)/ѩ'c}{r7 e ׾ǧWJ|㊟+٫C Ct4YdT)TÈ b7LTȜ줺t$aƕ̲oF(3z>SSZ@wE0tPq&nhV>/-4>~?GO묪ECǢM%+&ҩSkp'}}3 U<-\^9&ؽvZഹLk0S݀R 9܎dBr"=EZ*q{96y.ka%MtZov:G|p8bF aK@Hak*A9:plT؎1h NQ*-[6 fֱ!E[fH2 QdTAdžy>le(?ЬCdvGS0HG!YgBnHd+Y4uvazn~y@KG-ׯrL,EErFusrѐQ/93;srգj]ԣ\ \5a?Lݢ<g7R\prPe-:,GhlB:ڧJF&*rATԱWRƋ鲵ep̔4L>f}<ëVSEJ >:vmm i[)72!L! K'EOюAfQBg5ˊTabJ1΄A(=:@sbƘ;ycyKEcM#M#F/?[YUܻir.L"-&tԔL,Cjޙt'=Io2/,HB%Uz@2tyzEdQdlSNٕRN awxSo(T%t~|%QB]\iv@Lawnjkmmް+޴ߩefJZoy[MA]r}ùHIP);(ň#1ַB۾oϢrq-+MדI+,?R0=AoA,4 aϱ "j m?'0`UOJսp"iJF񱗿k  I `)E~3kWi}ETq:.BMx7ڎ59 u ]rMQ7l?:D^q Mجތ;q+91YO&v0:JD]3v`KPB`K!ҵ -60(73-YDW3e KBҌLP-G-mm59Jox&r{_AͩWoC?$SD*l{mo2aH͘{~B91@KBP}x*Bvcg~çggCgão4dh6wwp[....GGGGgY\"sFCWϫ/~噇?u?=yx=lݯ}~A|g8߶Wwl}pw[_i>.8.bwTsOr昦SRHN 32Q.b$RYyƔl5z|g&P}`k1C<.GϻNKq5Gp<*تծ1jn7QOg?KAD9Fr*oڏ_ܡrS\?]:s_n߹fw.J : Y8'2?-"+y2CF\q-:)vy+@tu*Xxk#wwGJv Nj'0 k7tqm}0Sۧ:ݑsev{f %9aJ-"DcԗXp6ʯԕՕ_56V5M9RΔ|/ ["jt TL,Cr P{PP85NM%TA'5\ PQnMLlh67 EY\ Xl͎¦P#eNsca˰0,Ka۰}p7 CpQU]rynͼ=KKQėz|S駕]㮛w?6vmw?w<9/\x&^m7m_49yؓg;{i5ؙw~.{k+?9E{)<KqcƏ$tRI2G! )QHt0œhD&I$I a5Lk" ˴/B 0p._!wy& ɗTxkv ⾓v9/Fig8@ =ľ$`$A!'i 6ƨIF~p aB+($-` Z@SpS>9b endstream endobj 69 0 obj 9263 endobj 70 0 obj <> endobj 71 0 obj <> stream x]n0E|R&Ŵf8)RcC}Goqh~R>t_[l:s2mT׷Ӽw{i,Ou}8 Ua Gg{sHmŇIY]ΟRΏf|k.>}Z^YkCc؄VEQnWg>tʒ-STSiQeؐ`K6 ^\ /*c/ɯgXZoȒv##SA>Lj jW;0L 7M+L#_,zO;[[[BI/5wO_2oqf_̓lIbL(?!&?2#} endstream endobj 72 0 obj <> endobj 73 0 obj <> stream xW[p#!l ,.bv5\EM!^d."\dC$^[e"BtRŎ$\2 @i&&eL@C%-L SN!mh 1}ooGD@ZA-ړP_ME;^<GS(<io=;:ڞ0ǭ?A{Q3 LmKUAFhvS덖8E0JެE{8c9YcU7oDѿ"G@3b0/4;LwLw^#wkw<8$,. xp~74 ıR032ǟ U8 ?c}ށ`F2rp7씸nx e y^'qrJ`xau]%ې[Ndc /!\>!PpKm ˏp:ʎi=C] fB mί*+-ns_;B?>Ԣ kv\{yo1#]BŃs&|s hܘ0cO))53MΤԵ̱ԝ5 <{O G 7]Y~e[Xݖ5lӖ 疪jYqښR&6TqTUAUU6ʪZ;R&w{\fO&wsݍj\f3<0 /p"ϰc3{nE#^j{/zjCyNNwzea[|X>"]yocǞ=6hSW`br ['Q嗤gW-jg4jY͖9X-u%Lv,d.)uW%>VĜ%XŸb;QfTdžZh fRx/[/c~i/ ~Ye:I/y|RyRg%d]Kt>,skvk|jj/Kmw̖^ӹeff-)Q;M$Cr/X")c?~i-zB9D<^>%n5ƹQč"P,6mno9@"> endobj 76 0 obj <> stream x]AO 96О&f&=?´؁L)VM<@x7kQ13.qe0HU5fߖsGcl_[2opzqwȁ&8_{'Hj[8=O6=u.;"_mKuw=.:dKƘۭUHw>,K1)t~ڀ[ITߓbک}Ymu endstream endobj 77 0 obj <> endobj 78 0 obj <> stream xY{|T՝{s^d&3<2s$ijh@@c@K%UP5AC ,O]d1&7wRm=s=例t(V5wn1\!577ldkV]n_'.&x)6nTo_M8޴iU{*q)g6mwSpFp콳~x ;7exs}=nW:ʘ, 4lt+G/Ia<,g,a#,yn.ݣ߃*x2y gbA7/Tzw\h.Ea>\>6 }8vxK5x@,_ƗA[Ђ6/Kn&8ouwӷ &e5 nXܭ_n4(voL^x9V>nZ]e8_9M lwEWL_KDɰ.pb>1;y`f>s (K Η4BB(kgÑf Cj}S ú]dưHR]'Zqbãæ({蕼֫)d"t.Go uOUlc7pgUtH:9$-) h(W0%[T KW f`b*=&UkY ҷ; 7uZQ_)Ԣ`Zc8(ҹh#^OUIIr;Jj٠*mtL4&夹mtUtUʪq#QRMr#U\}IouBa0u;,V[DRa UvOWe-%rk? ?]/+g|/_HW|8x]y;Gyǟie(D^f1\#*:+۠ i Hdl3yQ<%$ !OƳn붇qmwbfd=Mt9meDc92\y ǒB)E bsT)Y%F,>*(lPNrвup?\Os^d`y}@E|+3ޚ=fw sF?Cf@J!2ۻ5'ٵ_ش= Wk] /+a=KS )A0( !)ʗjm|F[=8bd3ҀaxjC[#d&J3/֦X--bL{ yvZfkឧu~@K{O峩\mTQ1$?F_n"?-NքA$c)ג;*i2A6OAS%h ڥ+_hbla&wkLm-SCc2"{fQvLFՕ_:~k/˿OY2??#'Yvˏۈ_~PGS=}@ 7,g}G# bPT-*e ze`ө:)S= bRˣRLh2|K9yG3vV)ix VV(= 6 ̊照R$L!!O@)J1 f#41m pD BHkW"WAJ}mky?iwEnꜘ \l7vzF<~]ǔ cr/8-!4T0B7_-0OEx:Iy´|k35)4SZ\k9v]׼ڀ.G_`6959㫬=F5RXL!Q8` ms!&JDZ"N_IJC9$U8&J4ݑI U}gkz$עsk;Xsϙu9ݫ>ⶕˋ+ŻS(a? &Ȱ``Yΰ,[XjH}Z1XcቂHsW?5uFu`"7a"4Fl;"E4mDGgɈ#Hf$F|Qv bhl1WVq8R\uqfGw3'ϊ{㾸CkpI^T{Ct&]Ɍ;If&&}I|Gs wwovlo ~yr]Lt{9Lt]/-7,ZdWjWbGokk*P$Glʹ>fY135(0S G!{/ XѵJ.M4$4IbdNKI&9Mj5o {61cN%8s@g3,L$$\K~5.Faj(#(Di&̔<:_( --؃|9|w 5( ܉ ^uO0{?*O'AAօh!%g~3=>R̠dNfQ ҃if{ f,%}j խ}'AiG F ɱ҆>gJoȶﭮ-mgO='?yy0O|{WJz#}yņa;<0IͶ@ #Nv Sp?2~ 3?:a{0=0~Yxm͇c'~\]R?Ld0̫̍C ̮esK~*b{B"lN5K4&8DfT>|p_j)w U~o; Gd)1ѧ͵}ya݉>?•p8cH& >> .DBD: wUukֶz0#,(D"Z[ZuukZs[֭[/V_Uj6׷7o_]X\]zQumW`y*oqQџklX_ZԻ;ūPZSZ 0_MG)5:XkPJ+b ~+ Pj3ܧ-^wW7A(Q^/բ'W*|f pnzg5~w&o76oU8W5bi\[PTpdؘzȗ "bke[IW[o:BoK\-7:tYv-.R޴$%.zL-%.\p ..B!:#jVtL_@g4v%ә3tL2nNiL^2-#hF2* vra$Bne &ZZc'hN.'IyܤN:i+ji^ _ICN.D4Zc!ǕNꫠ eNn$=B3*KNC>B#Ԏ=YCmZCԂ <> endobj 81 0 obj <> stream x]Kn0@ta !$H,QCT 2dI[ ٞ㸬 h;g=Lv.RZMߌQr4C_v(~ g:Q-]<6_ЃBXhCf|nz)k]p:/#Mk*f0߸+Dȫgz)|6>*e/k 9!R731W{@%#&C.9j|^Է"NKWef+OAJ?ܻԋSg|_ǀgܼD3iv~8E7n endstream endobj 82 0 obj <> endobj 83 0 obj <> stream xս{|8~Ι}&ldsrp{@ n P Z*Zjk (bWxXmm"ھR|H6眙,~3gΜ99y3ظN!ezg{=B%p-w7.Bzz<Y4 >{3]cGH e~@D$Mffw9]nחddfCHNn^~AaQ&^[7fl ʄƦ斉&Oim:mW͞3wނw,Y#f.c5~;O#&ѝhEPn(:7Aϲ \]!d=~34n+vt+}=~oL zڃ 3y o·B˻Q#O&:_2k KۤR F7ĽM!t _ o/[Пa?>t#Vq? z ݀7وbv_ȏBVQh_K !\|;G xXc7 A6їz(ߌ6sqpkwס'4Zqt?؇;#hBʸ9ck*+b%Ѣ‚ܜHv8}^LsmVd%(M7DpD;_z>? K*.)γkpb6M<;5SsĢ0ʐ~=^٩_I`{PKg˪1O.M iW!(dJF.Ix52h !8ّ.JRZzk.m)QrilbaI ߹l5 uBOx}p@x#Ѯ9 R3&`8{#* $tӜ&M{sڂC!ᬔRZHOBQ*G$V?pHAh'ʳv FL0Z~ev@) Bgƀ@azJ$<[;'خ,;raօT5dB?+R<(f9#W%.3ad7aaғOLp#.?'P$K {npYM&2fFl2uhu>WU_yJG:8*G%G{Z ypHdUĒEBG|v#ﲁp 80yfDq`p"j~':D5Ϲ '9uG b~X_ƀ*&ag7I|- VBh=z ڍh36/CСpQ @8bs{gMIGypOӾUPTV(߱m[/#Ӣ _cZ4L$SLKv ]' +op- "G,G.*y5<E`xx7Axz]@t-kgMD`v6kSڎF3~!xjo.(Q<=cagA<_<>@JPx :p@J.Er߽ӽ=zQCqSoui}wL[@& ?\,4QPuUȭ{J4D4⩬HgyyR[^;j:]q sm_͝}ռ[0ߘ:~]ξe,n=T tɶ⠻$V~--f%͡g~L>ȩKPPB|)#)f%.\h0rc '!@t9QH?2whx=$%Ç)}oyz^S*1R.Ujr/IP(PAs8â1v M59 0rC!}EيP˖Ai$s  #WLĆaFӖ XTw^e7G Mr|:`SX퍖o9cE8/n"#'x>/^0 @d|8+U 參JWK*<+'AV2ĥ L>J&#|99#ОPwhZQ8ϗh@rz*hL.Zd4]M%Y FUk+)ZgѪVL 3'4s8E/z8%*c 0ik+WZl >%^fE:6{Aŕ?Ij#҆ҌӃ~XgFTWQ\74N`sLuqv?!U=*"N/.UNLƵ !#DK#x[ӉNɺ牷p+/{lex=$^97ZT,q vcnWC7x 7Q5Zά''C3c@"Qߡ J`%j0A0M|ǎ#xa!:tTd}xB]\Gl*v߁qJNyi|, /q5 F/fj9cXutژ6fo5QÄFm-K)D4PV i eR|uVy}fSiw&=32J*w1%mLH+di5z[Eչ跡Ce)HTl$gQ:|r߄#ۧ(77G q]O~sWb,e,'|&T 7Q1\fp$Ž/SƄĒ. u6d&EFzKP*Ȫ;郑}^;;zwӑ#+7933S'\xhQQkM܊?Ù "%ըd.j'h 1PBb?8ğ%>cgo ߡm#Aɍ(&z=*ݜ`dp!&|UTE:jOkvbDz/ӆ@ ϿPSֆ[נT\5(``*s?c` V3k*[+[8Ǝ1k(5X]D5}Ck0l:ڸ!LG.yOg$]驶:d?`?diGXiu:ʆ'U٬/0KJc@1P~Ozec< xd dV, tF.*AVȆ2_Ӆ\J5[}vYvQ@:BL1HgәuׄJF䰖bnprVbUW(/aic9ɩ_#Bl:жlr*:l,[ rrV' .0U=t Ft;Kv.Ϩ6hXi>cɉ;S_Hɭ,LEƍd ̎8EʡjxK?&X1vD+c\c2\m3sl=k2*df`Ⱦ*#'Kf*:܌Ȏxb:[+=P<9dVd|H;UdpEGkA9#s3 *7[yx%/WĮxk*/.]:}ku}ƜFP%LY ]hdT緒c%cJNsB2n[蛛$G\\^XQYlKF6@):d)(KUƀWUPZZmQMx>2z5׽;%^&Vi^!xӽvEyuG-RFaT1k.e%(sL$R?w[}tl7m[ݟ&qۮG6@q(ܙ#J`^ݢ{kS=t#G&Mz2=uJ[v3g.\$uׯ5U tRB>6;a8V,,#t ِa[T9s[U' w0 lx3[/\$g؂c"jVwi)y Ś#%ZOpU]S%>BzJNӗ^݃WU݅BXsK}_ݗ&r1,EIՂjHB] HDfXb`Av!7#ݣhD)Ƞ2ތͺ}]A f]Q܏#gs;kUoBqnku^$f9>S(Dċ,4!e7„$¼lXTRvT'>$LI2MF2r$Ɉ c#xF;.12 ]D̺0G{`$sǍLf%fYjpݼoc3*c찾n^c7AKW3W?o7;?:~(᷵XXoG]m1|$@4\dA)A?X`ɪi VHkpbҴyl>ZJ_e5lXRHL /@Y,Q;D'?6Tmu;P䎸"yEuA1'?=i̇ Jآ-#f^UWKnc_mT mc٘E ,?uC`J1`ziU01춐6۠Mbe)rQW0c? 2ywTֆ1ߚ# wCÑ#_?Z:yKqI9aypX;:[Zr鲒{6 Lsg̠#5h)p!䁺cit*;!?~S C] 1IbeIBU{uH^Uj&'NjUR>0UlוJ%L|*0t2t"Ԭe6 s3YW]Qa11b4*te,(︴QeS'Nu3Wq$la' &^=;^w˔{;[cU oޱ~xŴˑY?k1ғώI̒fpm˲76yza^ę~1G [y,vpl3Z I: 9Pc.(pJTU4I|zs4nj-G_~ Z$n=>hB^](w'dތD EGzLcݘP7V^WB*#EF"󇋌V}'`I >fp2RkWzڬfW zh4Z,, ̘kd҉ُn5vFNRw厚PWz,;Ok4 )*`sq(?$ xC=b,1:cbROsćE5t TT ѝ4Ԏ@%=X\c|W?;.[TOPv8jj&VS%q*dsBWC}ujZê-ܤwZL`eT2vA ,f0,yfYt%F+`4|K& y"9nؽg\E>x)qp2ᵆįeE_]_T7/灌11rD2Q0` FeO1硑f;zAUr$NU3 t^%LYئ~5.4j(w2' $AK -2~-nq8bBZLJD3J$w2i$Fc? ,od8&A8@2,1,h̼ ձFn maFg# ױj#P_GMTD躸.Qt),Ӱ*irb ΃J8ͼ&8C)h4]yՏq& (*F2K4vSBQ~}x( 'Db9?O_##0УڬD\qH $)h/є,f@gh .ȎB6񺯃ZZ [U\C&L3g:h, wa4a0 \4ѯ:7821ʢɱd!?8a_$NL:KKH tdt2VEC%/QTb[uzi5]L&"=)*!Le\z55Upqn)峈fLujN,ȹ9gpwrɌ7h~BGZ) Qk4 YC" cdRҙ,&ݔ3,&0a@unfMi) ;zLi&Q:r0 ʲ)ݢMŸyB5UB3nvaI7JV5dE&g9LG$T-5EؙcYkը9,?ՈuNHOc~{0U_Ty뢛}..O6['<+Bޅu=E1i #EM5ג5Ь[}q. ˖o!5m2=IPI gj{~)x_ɸ'c(U,&7qS@2(mS*ٹh0juDog`{uЎle=NHa,Ȕ˓ 32H33< .FaPGXS1qKraXQpuͥb2ʬ_/.x>wQaN1K>h!xm;~5.Gdp;OϿa+@_p VI8L= M-մ!qW[-a%PgL‡8-lG;rzRI? k5i^KJJqH$"KpY4lKѬycTDX8b,ɒ8FUu= l8|) 7/me|YYsf fy5f!I%ow͉]|wmӧ~x}Ϟ6{P|eJۜo+ou%ܽmƘU,*<ʝ,C&%{q#bil\g96檶HVbcmVnB8sBSO9ixQU2%C~*…3h2j/셪ѸХ21WIh2Ԟp^IsI7?}˾uG⣜-ױ V7lJo{?uUGq5w~%Ťgf7`NLufe.uy}˵(ګ4cOX) }\ĸzD?3ehJiP UXF.Z$IgΝU/[d{\pI}gFz<Շ0}2q%Ratcos 4/&,\Sk^(>afx_=>1/xHhqPϤj)D󒈉AR#<\/GKڣIߥU =&t#oV#N^oיO,f3 s|Q'F$ f:R9LnЁ::(4yC  ׾B<.@T;]61pdnpjh3Y*C@!nz 5,hh0*c]iԥ@WP6e|%_/㱸 gv\݃?Kyx{_A+Wc͓ ݅"mLzLܜi.i3W^Y[|ru;7Ynmd]5Շ:kqmmd0&[x8lbcÎˉ;$dc@7X":sp^Z9SesX4QhO22+ZStxfmU٤ ? 5cZ&6k-,(mjx#y&U|#RW-iѵӭrq4zcW#'Q:'xUW>s[U>?ݶdƧK=t0x3KSUT1RSQ&Y+*I*x0GZX;'}Nٕncwm3oy޺i[7j9M*%YF*/uDm*O:ZZQwӊTuu0K"{rr3cusّfvP9t69I&ߺs@J6GqUJ> 8@WQMPu7OQ5|&^kvOþ' _vs|oܐ~K ׬h]Qw4kkYqpwd,zQgcqq/L"Ƀl/>Ԡbq!% ȉN7v<.ϙ瞄'0oNkwMAf/=( ^tك ƈ<^V]E(ȃ}cOi7Soů[^uOp[$JOV~Wbk$F4Oŭ՞vmWۯu07: *PJ9$HL /# 6-.dcez%+/ 7w{e@e"F-RA+i%XHE\g@LPj~XuRG}:!MIaI$5Ns!F$3ifS˒U9|0ک$Bn}thy,-ӪBch څޓ$SFcBbaBKDse LQArγ) K/ n?`zT= C96JP4w=> Ch zAi3מTTURX<̷ϊt TeŇB!1N#D< ~ꟸn2c"If&yo*+.ϛ2*l;,ذhzƖUDi␫Shy,Tb2dZ0cӓ]0|G>VWSҸl.-p9LGakIq2,O4-B֩d6./'SL *REnǿ)i@@/_,DF1;_ OqXq'6,ę8">1v cT}׿р1.`մ 2=D;6oiY gLSN\E/\DWbEЁƑ{Q!6ʂ/ n1Md,}k`I'NW8?q+h0mQo@sW۰[6ۘIoc1P\QѲmEѨb\UJEJ(ԙJ̽dEޱw̛|VUk8~l򹐷,O$|=qSGpƊ+W/L۴im3= 8Z63<#%B doHcu+3.4q[d,>/f~7, 9>l f,)D4n&̗۲VuEgjI2De 3O,We9% 4Fu6#Y8,y<ĎC؊J kƱυP\~S;'9ht~q{RPB3j>B󅅢3߅EN騋֊d"K x]uU* L1~o,~_~i^3NS?|Cf\ŠS(eeuS,YoPqm#w~Ll#ĭSF^t_.`"ǒ/P J2/Q7YS\ =!TβbQGeaX入F鬺q[q7d\d\.%/}a4O};-8rAM$"D8"r`HHx>>x4$&rZreu$SUFTA[̟J#o,YJε q1ڡUhFÀ0`&4MDTƘsc籘tG.n j;;΄xKJH<۞?t$q>q-|?},v+|fYUt4J%cB"oؖMİbNXb@zGwgb5ӆ{ςDl^4گJf, ᙨ+FAC%hRQ4a@ ꁏn7D=kCҙh|pgxqZ!X<8\ ]G >90ݖFA:f >n-E؈،;.Ļ<Ԋ +n /$`|= zX)f6e3.E+EϊGx@ 0˿fɼrfjاCO"{~~ 7Ƣ%_)*qX*VC=z'zrQXhRZZST`+@{?gf氯[:~'=]_нZ10Vu P5Xw}+rӷ~Z7`?Oh!y;c~Za:]#zYB8 @Uk24V6@4$jD d1 '(ЕG_5a`3HHq/YJ<,Ox(w5;* Z;^KfRݗIG׸}v:ՙ}jT7#b3 6L`jOef?Zi!7_Zͭ(ˑPMjir E I/`U(0.Sϵ~Wsw{u{ o +yʜٟٙ wewje||[La.^ffd6&f9yY"^EsBewUUS%ʥq3 4ȼ61Rm((~b[D4NYk|{ym 3&=li/.]o?Nki1q4} 7*Δ%ʲ,e]c`ׂ՟*d; mkt@@wt@@O$ ؀;y[=NQj(ggUM;Z`ۇ+ ;;ryntN 78+kk׌yIKN2iMk}7.u$ZbgA'u"$L7r{.D ^ߌk-(@F expd.~sZvw4~؄uP"y} >2¿ɑɄR}K6 VWy܋h0ڵP[+atjx6/]h/ ԛk#j_2r [Q9|KnR_Oqóq ~M79q [] ހno]GΗw˿2MM MgoY6Yk`ڱ&u;~гȳW>IF?Hlw3x!sAY5YO6f˾'ȟs,9wr;oނ S/`4'zxVqo/WruiFUhhpcR"Ȏ4HF2J%$;I{I:Uh0V9C  ,oP ] á3ɣ YaXqK >`ZFg5#3n`xs wk0u` |L%xPaeEdDc- 6~`3+V~:N3}p:/2Qaxٽ08@3iAg08705 .ap3%,gPجf0 2my$TQVVֻ|cߦ}z֗&]ػrƞM=tZշkVk6ާrl^MNJ-jn u6vuڸ&ԷtMڈ֡.eh+Gml4@E]P}==!0s o@Ӏ~C> po5پ JzZJh-7BJ mbg=pwC9p*hD>ڟ+=/vglBrEjKeK70ҫ<]ͮ' ^__͞ҏ|Vk&6f`Vxv]p7mBZyz=q{ etؼly聣 6mAL4 mAY7*D)W͞juïJIX*pbTd~Ӿbn6~֧,P}] B'niMȮѮZǞa¾n5HVCI*o1oeb}ZjQJHޟM˰/u^سz]f}5ٕ#ڀ1yWZ'SW؋W8 z/U0J<g*Mmh(Rw`*0;+޶$ WVj8Ywoff{D6} NQssֳyQl5s72eF4>I\Fel$Sgjƽֲ)'GKF]*}Ҡ6Moz9ڏlY^.Xw4d5fbB%2v3J_9׽xi~P3kf 4ؓ\8VT2p*u=dG?׸E_ԢROi%U֔2gZ IK코jӨʒTnVy񕮽wI=J!:Wns-)|_ηq >Q+aVWAC1E׷(iyW{(qz sc·M `!~&l=3 6`Rvƃ?{_Ff!Ks2`* ɃƧmOEE1VV2~ǀqL2SL>~zY0t{P9kmV۟c&95y0ԡAU*7M ƆY )5TW+*U9UV}\EGjKr l=87JӀ"X/++;WY16?v]}w݆o;nysFf.Z)]]ľ(E*~J\`+7u\ W +pكAWV0 ǐ>V ~WE 9]i.[ + M5H6 1܀7?Wy<6mS@g+<AFڈ#W2fKq>w9N ٍ{h`oۿeMY0AJ"4AeUנiDOi`Fa[ZV "MhC=j?Qrm^g==?nb%!cؐv ' \e`jmp endstream endobj 84 0 obj 19613 endobj 85 0 obj <> endobj 86 0 obj <> stream x]ˎ@E|b2cɲH^xR 3 }u+KSU}vSt<ݜ}o]]37zL%|~fdߗwyz/vOIujƺSbmmwkM\%4m]NoЁZbV ]vZbzGs>PZj/5bLNmu<M~ 2_a/C ^%KM/os#1%5|0_-,Qߒ%xK lVCߡ_K~ђ\OKKbe]G#^ّa/gG~NG~+5G~'䷲Jg|Nw`ʏx$Ozu?œ߃+W%f}W~O1_ BA_'( ZEJjo!(!KiZF M]Z]q%HA endstream endobj 87 0 obj <> endobj 88 0 obj << /F1 82 0 R /F2 67 0 R /F3 72 0 R /F4 62 0 R /F5 87 0 R /F6 77 0 R >> endobj 89 0 obj <> endobj 90 0 obj <> endobj 1 0 obj <>/Contents 2 0 R>> endobj 6 0 obj <>/Contents 7 0 R>> endobj 9 0 obj <>/Contents 10 0 R>> endobj 12 0 obj <>/Contents 13 0 R>> endobj 15 0 obj <>/Contents 16 0 R>> endobj 18 0 obj <>/Contents 19 0 R>> endobj 21 0 obj <>/Contents 22 0 R>> endobj 24 0 obj <>/Contents 25 0 R>> endobj 27 0 obj <>/Contents 28 0 R>> endobj 30 0 obj <>/Contents 31 0 R>> endobj 57 0 obj <> endobj 33 0 obj <> >> endobj 34 0 obj <> >> endobj 35 0 obj <> >> endobj 36 0 obj <> >> endobj 37 0 obj <> >> endobj 38 0 obj <> >> endobj 39 0 obj <> >> endobj 40 0 obj <> >> endobj 41 0 obj <> >> endobj 42 0 obj <> >> endobj 43 0 obj <> >> endobj 44 0 obj <> endobj 45 0 obj <> endobj 46 0 obj <> endobj 47 0 obj <> endobj 48 0 obj <> endobj 49 0 obj <> endobj 50 0 obj <> endobj 51 0 obj <> endobj 52 0 obj <> endobj 53 0 obj <> endobj 54 0 obj <> endobj 55 0 obj <> endobj 56 0 obj <> endobj 91 0 obj <> endobj 92 0 obj < /Creator /Producer /CreationDate(D:20080303152736+01'00')>> endobj xref 0 93 0000000000 65535 f 0000124090 00000 n 0000000019 00000 n 0000001784 00000 n 0000001805 00000 n 0000009290 00000 n 0000124259 00000 n 0000009311 00000 n 0000014188 00000 n 0000124435 00000 n 0000014209 00000 n 0000019913 00000 n 0000124605 00000 n 0000019935 00000 n 0000025551 00000 n 0000124783 00000 n 0000025573 00000 n 0000031494 00000 n 0000124961 00000 n 0000031516 00000 n 0000037140 00000 n 0000125139 00000 n 0000037162 00000 n 0000042783 00000 n 0000125303 00000 n 0000042805 00000 n 0000048612 00000 n 0000125474 00000 n 0000048634 00000 n 0000054315 00000 n 0000125652 00000 n 0000054337 00000 n 0000059765 00000 n 0000125985 00000 n 0000126155 00000 n 0000126325 00000 n 0000126495 00000 n 0000126665 00000 n 0000126835 00000 n 0000127005 00000 n 0000127175 00000 n 0000127345 00000 n 0000127491 00000 n 0000127661 00000 n 0000127810 00000 n 0000127927 00000 n 0000128046 00000 n 0000128165 00000 n 0000128283 00000 n 0000128403 00000 n 0000128521 00000 n 0000128641 00000 n 0000128759 00000 n 0000128879 00000 n 0000128999 00000 n 0000129117 00000 n 0000129237 00000 n 0000125823 00000 n 0000059787 00000 n 0000065691 00000 n 0000065713 00000 n 0000065907 00000 n 0000066235 00000 n 0000066426 00000 n 0000082087 00000 n 0000082110 00000 n 0000082299 00000 n 0000082715 00000 n 0000082983 00000 n 0000092333 00000 n 0000092355 00000 n 0000092550 00000 n 0000093039 00000 n 0000093375 00000 n 0000095576 00000 n 0000095598 00000 n 0000095787 00000 n 0000096078 00000 n 0000096237 00000 n 0000101842 00000 n 0000101864 00000 n 0000102060 00000 n 0000102485 00000 n 0000102763 00000 n 0000122463 00000 n 0000122486 00000 n 0000122675 00000 n 0000123358 00000 n 0000123877 00000 n 0000123966 00000 n 0000123999 00000 n 0000129357 00000 n 0000129406 00000 n trailer < <7BED535CC51FF7D938A917C706560F1A> ] >> startxref 129651 %%EOF