Revue Web

ESSAIS

Sartre, intentionality and praxis

30 janvier 2007

In January, 1939, one year after the death of Edmund Husserl, Sartre published a short essay entitled “Husserl’s Central Idea.” In the space of a few paragraphs, Sartre rejects the epistemology of Descartes and the neo-Kantians and their view of consciousness’s relationship to the world. Consciousness is not related to the world by virtue of a set of mental representations and acts of mental synthesis that combine such representations to provide us with our knowledge the external world. Husserl’s intentional theory of consciousness provides the only acceptable alternative : “Consciousness and the world are immediately given together : the world, essentially external to consciousness, is essentially related to it.” The only appropriate image for intentionality and our knowing relationship to the world is that of an “explosion” : “to know is to ‘explode’ toward” an object in the world, an object “beyond oneself, over there...towards that which is not oneself...out of oneself.”






  • Texte en PDF





Masquez la colonne info

See the contents : SARTRE

 

In January, 1939, one year after the death of Edmund Husserl, Sartre published a short essay entitled "Husserl's Central Idea."1 In the space of a few paragraphs, Sartre rejects the epistemology of Descartes and the neo-Kantians and their view of consciousness's relationship to the world. Consciousness is not related to the world by virtue of a set of mental representations and acts of mental synthesis that combine such representations to provide us with our knowledge the external world. Husserl's intentional theory of consciousness provides the only acceptable alternative : "Consciousness and the world are immediately given together : the world, essentially external to consciousness, is essentially related to it."2 The only appropriate image for intentionality and our knowing relationship to the world is that of an "explosion" : "to know is to ‘explode' toward" an object in the world, an object "beyond oneself, over there...towards that which is not oneself...out of oneself."3

Sartre's account captures an important aspect of Husserl's theory of intentionality by insisting upon the essential nature of intentionality : consciousness is always a consciousness of an object, be it a real transcendent object, a memory or an emotion.

While the ontological realism of Sartre's account of the nature of consciousness's intentional relationship to the world (the being-in-itself of transcendent objects is not constituted by consciousness) deviates from the form of transcendental idealism Husserl adopts in his major published works, Ideas I and Cartesian Meditations, Sartre's reading of intentionality is not at all foreign in spirit to the early group of phenomenologists in Munich influenced by Husserl. Rejecting the idealism of Husserl's Ideas, for example, philosophers such as Adolph Reinach advocated a form of phenomenology that pursued a radically descriptive approach to the study of consciousness closer in spirit to Husserl's pre-transcendental writings. It is in a similar spirit that Sartre writes the 1936 essay, La Transcendence de L'Ego : Equisse d'une description phénoménologique."4 In mistranslating the essay's title ("outline of a descriptive phenomenology"), the first English translation of Sartre's text prefers the glory of the phrase "existentialism" to the clear indebtedness Sartre wished to maintain in the original title with respect to his Husserlian roots. According to Sartre, Husserl's mistake, and the error leading to his form of phenomenology as a transcendental idealism, is the failure to understand that Husserl's act of transcendental reflection reifies the intentional nature of experience rather than discloses it. In Sartre's view, Husserlian idealism depends upon a relationship between two consciousnesses : the reflecting consciousness and the consciousness reflected upon. However, for Sartre, reflecting consciousness is incapable of adequately grasping the consciousness reflected upon for it has the latter as its object. The consciousness reflected upon "... must not be posited as an object of a reflection. On the contrary, I must direct my attention to the revived objects, but without losing sight of the unreflected consciousness, by joining in a sort of conspiracy with it and by drawing up an inventory of its content in a non-positional manner."5

It is clear that there is a fundamental difference between Husserl and Sartre on the question of the identity of the reflecting and reflected-upon consciousnesses. For Husserl, transcendent objects are constituted by the transcendental ego by means of complex acts of syntheses, beginning with the kinesthetic dimensions of my perceptual experience as an embodied consciousness and advancing to the eidetic structures that make my experience an experience of a tree and not of a table. Husserlian analysis thus discloses the anonymous activity of a spontaneously constituting consciousness and remains responsive to the world just as it is experienced. For Sartre, however, consciousness is a pure spontaneity that does not "act" anonymously in Husserl's sense. I am an unreflected consciousness of "Peter-having-to-be-helped."6 The correct phenomenological description of this event cannot be arrived at by reflectively attending to a prior "unreflected pitying consciousness"7 as the anonymous un-reflected-upon content of my awareness of Peter. Only the detailed description of Peter as the object of my intentional experience that is more a re-inhabiting of my original experience of Peter just as "having-to-be-helped" than a reflective objectification of this experience offers a genuine phenomenological insight into the nature of intentional consciousness.

This perspective seems to have already informed Sartre's earlier celebrated passages in Nausea concerning the radically superfluous nature of the world of the in-itself. On such occasions we are overwhelmed by the in-itself and its obscene givenness. The experience of nausea signals the indescribability of the in-itself in its purity. Such experiences can be approached by a kind of thought-experiment. Imagine that things refuse to play the conceptual roles we have assigned them. Imagine not the harmonious flow of our experience in which our attention is directed first to this object and then to another, the harmonious flow of experience that is central to Husserl's account of our experience of the world, but the very inability of our attending to gain traction in the face of the in-itself. What we might be left with is a sense of the radically contingent character of things in the world :

"This moment was extraordinary. I was there, motionless and icy, plunged in a horrible ecstasy. But something fresh had just appeared in the very heart of this ecstasy ; I understood the Nausea, I possessed it. To tell the truth, I did not formulate the discoveries to myself. But I think that it would be easy for me to put them in words now. The essential thing is contingency. I mean that one cannot define existence as necessity. To exist is simply to be there ; those who exist let themselves be encountered."8

How distant are these elaborations of being-in-itself from Sartre's Husserlian roots ? Since synthetic unities of experience are the defining characteristics of the stream of consciousness for Husserl, it would appear that Sartre has transformed Husserlian descriptive phenomenology into its radical opposite. Perhaps Sartre entertained such a transformation of phenomenology with profound delight. We need only recall the opening pages of Being and Nothingness, where Sartre painstakingly dissects Husserl's idealism and its identification of transcendent objects with syntheses performed by the transcendental ego in order to replace it by his own phenomenological ontology.

In fact, Sartre could not have known that Husserl himself, in a series of reflections recurring over many years, entertained just the sort of possibility we detect in Nausea. Sartre would have been unaware of them for the simple reason that they do not appear in Husserl's published writings and are only now available to us as the editing of Husserl's manuscripts nears completion.

Husserl, too, appears to have been aware of the radical contingency of the world of transcendent objects. In 1907 Husserl wrote :

"Must consciousness be so rationalized that a world is constituted in it ? Might it not be the case that everything that emerges in consciousness as elements, self-intuitions, judgements, etc., that...might make up a manifold of consciousness that would not permit rigorous rationalization...and therefore no nature or science of nature ?"9

It would appear that Husserl's own version of transcendental idealism does not preclude the affirmation of an important contingency in our experience of the world of transcendent objects.

Other episodes in Nausea concern the failure of language. Roquentin murmurs "It's a seat."

"But the word stays on my lips ; it refuses to go and put itself on the thing...Things are divorced from their names. They are there, grotesque, headstrong, gigantic and it seems ridiculous to call them seats or say anything at all about them : I am in the midst of things, nameless things. Alone, without words, defenceless..."10

Such an account has affinities with the collapse of language that is a primary concern in Hugo von Hoffmanstal's "The Letter of Lord Chandos."11 While it is suggested by the early Sartre that Husserl's preoccupation with the eidetic structures of experience, structures that prefigure the essential and harmonious horizons of perception and judgment, remains at a distance from an important dimension of intentional consciousness, we shall later note an important revision made by Sartre regarding the centrality and positive "materiality" of language itself. Roquentin's "Chandos" experience will be challenged by the authentically intersubjective nature of human language.

Dialectical Phenomenology

The radical givenness of the in-itself persists as a theme of Sartre's reflections throughout his writings. Yet, whereas for the early Sartre consciousness literally exhausted itself in its intentional relation to the givenness of things, in Being and Nothingness the relationship between the in-itself and the for-itself becomes more complex. We might even conclude that, in its details, the complex ontology of Being and Nothingness becomes significantly contorted.

We are told in Being and Nothingness that the for-itself is the negation of the objects of consciousness' awareness. Yet Being and Nothingness treats several dimensions of experience in which consciousness' intentional object has the capacity to modify the very substance of the for-itself. This result hardly appears to be compatible with the nature of the for-itself as "being what it is not," a formula that would appear to be impermeable to the more particular natures of the in-itself that form the object and content of consciousness' experience.

The shadow of Hegel looms heavily over Sartre's philosophical shoulder. At whatever level we engage the Hegelian system, we encounter a complicity between the in-itself and the for-itself that answers to the fact that neither can be understood apart from the other. Moreover, their apparent dialectical independence must be surpassed by their dialectical resolution. For Sartre, the dialectical irreducibility of the in-itself to the for-itself requires a dialectical relationship that is unending and not synthetically resolvable.

The for-itself cannot exist without the in-itself, but neither can it be synthetically conjoined with it. This, of course, yields an endless alteration of dialectical scenarios. Let us consider, for example, the dialectic of the in-itself and the Other. In Sartre's account of "the look," the Other objectifies me. Initially, my world is given as centered about me : it is my field of consciousness and I constitute its center. The arrival of the Other disintegrates the unity of this perceptual field. I now surrender my perceptual center of gravity to the other. I become an object perceived within the Other's perceptual field. As a result, my own being escapes me. Imprisoned within the look of the Other, my projects of existence are arrested, my freedom is lost and the original orientation of my being as an in-itself becomes dis-oriented and dis-placed. I experience my own disparity.

There is reason to ask why this is so. Surely my being as something for-itself intentionally directs me toward the objects of my experience. Indeed, as Nausea suggests, I can surrender myself to the "other" in a sort of total abandon and still not lose myself in the other. For what I am is just this transcending toward the other. However, Being and Nothingness adds a critically new element to this dialectical structure. The otherness of the other should reveal to me a new dimension of the in-itselfness of the in-itself (for example, its "intersubjective" nature). And so it does. The "look" reveals to me the givenness of another consciousness within the world. Yet Sartre's dialectic of the self and other cannot rest with this givenness. Just as the other's freedom constitutes not only a threat but a successful elimination of my own, so, in turn, I must be able to imprison the other in my "look."

Modifications of the being of two consciousnesses emerge that echoes the life and death struggle in Hegel's Phenomenology. However, more significantly, they dramatically exceed the relationship of self and other outlined in Sartre's initial delineation of Husserl's idea of intentionality. If, originally, my intentional being consisted solely in my (negative) relation to the object of my awareness, now this relationship is itself understood as being within the power of the object of which I am aware because it is subject to an essential modification by the other.

A reasonable inference from this experience of the other's look is that the ontology of intentionality conceals aspects beyond my intentional relationship to some transcendent object. Despite the language of the ontological phenomenology of Being and Nothingness, the nothingness that is the for-itself has "being" just in the sense that it is subject to essential modifications. The "purity" of the for-itself (the purity of its not-being what it is) is a misleading abstraction.

Sartre's own language betrays this dilemma. In the experience of the look of the other "I am suddenly affected in my being (which means that) essential modifications appear in my structure - reflections which I can apprehend and fix conceptually by means of the reflective cogito."12 One of these "essential" modifications is revealed in the experience of "shame." If the other looks at me, freezing me into a shameful situation, then I also experience my identity with my shameful situation. "I am this (shamed) being. I do not for an instant think of denying it ; my shame is a confession."13 Sartre's text is quite clear on this point. There is something of the in-itself in my very being ("Behold, now I am somebody."14). The centrality of a "reflective cogito" in my experience of the Other's look also signals an important departure from Sartre's earliest work.

What I "am" in the face of another for-itself involves at least two important dimensions. First, since what I "am" is my being-seen by the other, I can only be "seen" because I am an embodied consciousness (just as the other is only able to look at me by virtue of the other's embodiment). Hence, part of what I am in the look of the other is "my body." Second, the other not only sees my body, but sees my body as situated. In my freedom, my situation is a gestalt within which I freely project myself toward my possibilities. Under the other's look, however, this gestalt of freedom becomes the alienation of my possibilities. "A given synthesis is there of which I am the essential structure, and this structure at once possesses both ecstatic cohesion and the character of the in-itself."15 The "ecstatic cohesion" is the result of the other's seeing my purpose within the context of my situation (I caught you spying on Pierre !) and the character of the in-itself refers to the inert death of my projects when they are simply defined by my situation as perceived by the other.

As we shall see, Sartre's Critique of Dialectical Reason witnesses to Sartre's effort to remove the abstractness of this account of the self and Other. Something will have to be added to the pre-reflective spontaneity of being-for-itself in order to make it possible for the for-itself to become mutually engaged by and with the other rather than simply oppositionally juxtaposed.

Finally, an additional comparison with Husserl sheds useful light on this portion of Being and Nothingness. In addition to the thoughts of Hegel and Heidegger on the nature of the Other, Sartre criticizes Husserl's account of the other as presented in Husserl's Cartesian Meditations. Husserl's adoption of a form of transcendental subjectivity commits him, in Sartre's view, to a "transcendental solipsism" that precludes relationships such as the Other-as-a-look between different transcendental egos. For Sartre, the Husserl of the Fifth Cartesian Meditations and its "deduction" of the existence of the Other, based as it is upon Husserl's reliance upon the infamous phenomenological reduction, relates only to the subject's "knowledge" of the Other.16 Sartre acknowledges that for Husserl the other is always "with" me and is immediately given within the very structure of my perception of the world.17 But this basis is inadequate to account for the Other-as-a-look, for this phenomenon cannot be "derived" from me "...for it is neither a knowledge nor a projection of my being nor a form of unification nor a category."18 However, Husserl's account of intersubjectivity, the "otherness" and "alienness" of the Other is more complex than Sartre's account. Merleau-Ponty, acquainted, as Sartre was not, with Husserl's extended reflections on the phenomenological account of the other (such as Ideas II), will later elaborate in detail a more positive account of intersubjectivity and the alien nature of the Other in the spirit of Husserl.19 It must suffice here to note that for Husserl the horizon of the Other's alienness can only be unfolded as a possibility within the horizon of "co-subjectivity." This is the possibility of "empathy," in which the "...Other and his primordial being..." is given to me.20 It seems clear that apart from a richer explication of the various dimensions of intersubjectivity itself, Sartre's attempt to appeal to a radically simple immediate link between the for-itself and the Other-as-a-look strains his own ontological phenomenology. As we shall see, Sartre's later works abandon the earlier abstract ontology of Being and Nothingness for the sake of just such an enriched understanding of intersubjectivity.

While Sartre has little to say about the historicity of being-for-itself in Being and Nothingness, a theme that will become central for the later Critique of Dialectical Reason, he does have a great deal to say about time. Following Heidegger, Sartre defines time "ecstatically" as the for-itself's relationship to the past, present and future. The past is the mode of being-for-itself as a "no longer having to be the past that I was." The future is the mode of being-for-itself as "...what I have to be insofar as I cannot be it."21 Thus, both the past and the future are viewed as belonging to the province of being-in-itself. As instances of the in-itself they are subject to the negative relation that defines the for-itself in relation to the in-itself. What, then, is the present ? The present is the presence of the for-itself to something in the mode of being its own "witness" to the coexistence of itself and being-in-itself.22 It is also the present that turns my past into the past. But even if I am now not my past, it is still my past that has been transformed in this way, just as it was revealed to have been my situation that is transcended and negated by the other. Time allows me to become the other to myself. Given the essential modifications of my being brought about by temporality, I appear to be involved with a substantive modification my self that represents something no less substantive than the modification of my being brought about by the other. Similar considerations apply to my dialectical relationship to my future.

As in the case of Sartre's analysis of intersubjectivity, we must ask whether temporality also points to a dimension of human experience that reveals something essential about the very nature of being-for-itself beyond "pure nothingness." The analysis of temporality as a mode in which the for-itself simply transforms the dimensions of past and future into surrogates of being-in-itself appears to slight the underlying stream of consciousness and its radical temporality. It might be the case that, in declining to follow Heidegger in privileging the future over the past and the present, Sartre's privileging of the present suggests something like a leveling down of the temporal flow of our experience of the world. That consciousness is essentially temporal, as both Husserl and Heidegger claim, points toward a dynamic structure that a pure nothingness as the negation of being-in-itself is unable to fully grasp.

Praxis and History

Early interpretations of Heidegger's Being and Time closely associated the work with the "existentialist" writings of Sartre. "Authentic" Dasein was understood as another version of Sartre's account of the free projection of the for-itself into the future. Heidegger's formula, the "essence" of Dasein is its "existence," made it indeed appear as if Sartre and Heidegger were pursuing a shared program, an impression strengthened by Sartre's own

respect for the Heidegger of Being and Time. Sartre's later turn to Marx constitutes a repudiation of this earlier existentialist affiliation with Heidegger's work. In this concluding section, I will suggest that the Sartre of The Critique of Dialectical Reason is much closer to the Heidegger of Being and Time than one might first imagine. The Critique of Dialectical Reason involves themes that occupy an increasingly central position in today's philosophical discussions. It is less the existentialist Heidegger that preoccupies our attention today. Rather it is the Heidegger whose analyses of social, institutional and pragmatic structures now makes it possible for us to begin to grapple with the important implications of Sartre's later thought.

In Search for a Method, Sartre identifies a new reading of the relationship between being-in-itself and being-for-itself.

"I cannot describe here the true dialectic of the subjective and the objective. One would have to demonstrate the joint necessity of the ‘internalization of the external' and ‘the externalization of the internal.' Praxis, indeed, is a passage from objective to objective through internalization. The project, as the subjective surpassing of objectivity toward objectivity, and stretched between the objective conditions of the environment and the objective structure of the field of possibles, represents in itself the moving unity of subjectivity and objectivity, those cardinal components of activity...the subjective contains within itself the objective, which it denies and which it surpasses toward a new objectivity ; and this new objectivity by virtue of objectification externalizes the internality of the project as an objectified subjectivity."23

The view of human agency as the externalization of an "objectified subject" is clearly adopted from the Marx of the Economic and Philosophic Manuscripts. It is also a dramatically different formula from that expressing the human subject as a nihilating transcendence of being-in-itself. We must now grasp the human subject in its historically determined situation as a radically embedded spontaneity that is interfused with its world in its self-projection, an embedded spontaneity whose objectification understood as "...the objectified subjective must be considered as the only truth of the subjective."24

It is clearly beyond the scope of this paper to treat the various nuances in Sartre's writings on the "objectified subjective," spanning, as they do, recently published materials as well as major late works such as Search for a Method (1960), The Critique of Dialectical Reason (1960) and the multi-volume work on Flaubert, The Family Idiot. However, an insightful and compelling path into Sartre's later thought is provided by an example that Sartre himself offered in 1966,25 an example that supplements our age's almost obsessive preoccupation with language.

"There was a time when thought was defined independently of language, as something intangible and ineffable that pre-exists expression. Today people fall into the opposite error. They would have us believe that thought is only language, as if language itself were not spoken. In reality, there are two levels. On the first level, language presents itself, in effect, as an autonomous system, which reflects social unification. Language is an element of the ‘practico-inert,' a sonorous substance unified by a set of practices. The linguist takes this totality of relations as an object of study, and he has a right to do this because it is already constituted. This is the stage of structure, in which the totality appears as a thing without man...But this thing without man is at the same time matter worked by man, bearing the trace of man...If you admit the existence of such a system, you must also admit that language exists only as spoken, in other words in act. Each element of the system refers to a whole, but this whole is dead if nobody takes it up for his own purposes, makes it work."

Peter Caws writes that "...the (concept of the) practico-inert strikes me as one of the most useful additions to the conceptual repertoire of social philosophy in the last century..."26 This may well be true. For the moment, I will suggest that Sartre's various comments on spoken language, today largely unappreciated, yield valuable insights into the meaning and significance of the "practico-inert."

The hegemony of Chomsky's form of linguistics and its emphasis upon the formal aspects of the grammars of natural languages stops short, in Chomsky's own words, before the mystery of the creative use of language. Even before Chomsky, the philosophical writings of Frege, Russell, the early Wittgenstein and Davidson focused upon language as a formal, logical system. However, we are beginning to see the collapse of the hegemony of the formalization of written language versus the centrality of speech. Although writing with specific reference to Saussure and Chomsky, Pierre Bourdieu, hardly one of Sartre's ardent defenders, conveniently restates Sartre's insight into the importance of spoken language :

"To posit, as Saussure does, that the true medium of communication is not speech, a datum immediately considered in its observable materiality, but language, as system of objective relations that makes possible both the production and decoding of discourse, is to perform a complete reversal of appearances by subordinating the very substance of communication, which presents itself as the most visible and real aspect, to a pure construct of which there is no sense experience.[...]It would be no doubt worthwhile to try to set out the whole set of theoretical postulates implied in adopting this viewpoint, such as the primacy of logic and structure, apprehended synchronically, over individual and collective history (that is, the learning of the language and, as Marx might have said, ‘the historical movement that gave birth to it')..."27

Sartre would certainly agree, not only that language is a material object, but that it also has a history and that speech has its historical embeddedness. As dimensions of the practico-inert, language and culture clearly pre-exist the speaking individual. By infusing this pre-existent universe with the individual's own purposive action and creativity, the Sartrean subject achieves an objectification that, no sooner than it is achieved, reintroduces the subject into the material flow of human purpose, action and intersubjectivity. The subject inhabits language without being exhausted by it. If there is a transcendence of language, it is not the adoption of the "impartial spectator" view of language rejected by Bourdieu, but the subject's existing in the ‘further" and future of the world of others and practical tasks (the horizon of the future). Sartre's discursive task is to maintain a perilous balance between the subject's dynamics of transcendence and the world of the ready-made that constitutes the individual's historical embodiment. The notion of the practico-inert signifies a unity of the subject and the subject's world that can never be collapsed into an inert totality or identity.

"Words are matter. They carry the projects of the Other into me and they carry my projects into the Other. Language might well be studied along the same lines as money : as a circulating, inert materiality, which unifies dispersal [...] There can be no doubt that in one sense language is an inert materiality. But this materiality is also a constantly developing organic totalisation...it is obvious that a person's every word must depend, in its present meaning, on its references to the total system of interiority and that it must be the object of an incommunicable comprehension. But this incommunicability - in so far as it exists- can have meaning only in terms of a more fundamental communication , that is to say, when based on mutual recognition and on a permanent project to communicate [...] Every word is in fact unique, external to everyone ; it lives outside, as a public institution ; and speaking does not consist in inserting a vocable into a brain through an ear, but in using sounds to direct the interlocutors's attention to this vocable as public exterior property...To speak is to modify each vocable by all the others against the common background of the word ; language contains every word and every word is to be understood in terms of language as a whole ; it contains the whole of language and reaffirms it...language as the practical relation of one man to another is praxis, and praxis is always language...Languages are the product of History ; as such they have all the exteriority and unity of separation."28

How distant is this from the Sartre of the Transcendence of the Ego and its radicalization of Husserlian intentionality ? What persists is the dialectical relationship of the inseparable moments of an indissoluble relationship. What has changed is the introduction of a third medium that now embeds the for-itself-in-itself opposition. This medium makes me available to the other in the sense of the omnipresence and priority of an intersubjective community. It is by virtue of our intersubjective praxis that we at present inhabit our future together and redeem our past.

Thomas Flynn, in part quoting Sartre, emphasizes an important feature of the Sartre of the Critique :

"When two or more for-itselfs enter into relationship, Sartre argues, there is a reciprocity that is an existential modification of each. Exhibiting the kinds of thinking that will remain through the Critique, Sartre urges that such reciprocity...presumes a prior unity. ‘(Sartre asks, is there not)...an existence proper to the reciprocal existentialist modification, an existence that would pose itself in terms neither of the for-itself nor of the for-others'. (War Diaries, p. 252). The answer, he implies, lies in that special in-itself of the for-others, which he will soon call the ‘event' (p. 363). This would be the locus of historical facticity. [...]Consider a conversation between two people. Besides the respective fact that each happens to be talking, there is the mutuality that we call the conversation itself that exists beyond the being-for-itself of each participant, though not independent of the individuals involved."29

Sartre alludes to two aspects of language that are of increasing interest in present discussions of language. Spoken language, involving the speakers' co-presence and interaction, "define a property that can be called situatedness - the closeness language has to the immediate physical and social situation in which it is produced and received. The nature of conversational language and conversational consciousness is dependent on their situatedness."30 In addition to this dimension of situatedness or historical facticity, situtuated discourse is framed by structures of intersubjectivity. At this point, Sartre's thought in the Critique comes closer to Husserl's and Merleau-Ponty's reflections on the encompassing structures of intersubjectivity in the experience of the world.

"The most important factor to be stressed is that community is not a mere collection of individuals and that communal existence and common achievements are not simply collections of individual lives and individual achievements. On the contrary, all individual existence and individual life is thoroughly informed by a unity of existence, grounded, to be sure, in individual lives, but a unity penetrating and transcending the private worlds of individuals..."31

Although Husserl goes on to make reference to "forms of life, work and cultural configurations" and their corresponding "norms," his analyses are composed of largely unfinished projects. I have elsewhere referred to these and other aspects of Husserl's views of intersubjectivity and the relevance of perceptual, embodied experience to the understanding of language as "envoiced subjectivity."32

The concept of the envoiced subject involves two dimensions. The first is the general framework of the embodied, experiencing subject designated by Husserl as structures of the lifeworld. In part, these structures involve aspects of kinethestic processes, horizon consciousness and the communalization of experience. The first refers to the fact that even perceptual consciousness is a matter of an embodied "I do" and "I move" belonging to what Husserl terms the "living body." The second refers to the fact that all perception involves the experience of two perceptual "fields" : an internal horizon of possible perceptions of one and the same object and an external horizon as a thing belonging to a "field of things." Finally, the communalization of experience refers to to the fact that even "straightforwardly perceptual experience" is a matter of taking part in the life of others.

Within the framework of the lifeworld, envoiced subjectivity is understood as reflecting these and related structures. For example, in the Phenomenology of Perception Merleau-Ponty has focused upon the expressive dimension of the body and speech. His notion of "emotional expressiveness" encompasses both aspects and leads Merleau-Ponty to speak of the function of words as ways not of simply "representing" the world, but of "singing" the world by extracting the emotional essence of things. Spoken language here has a distinctive priority. Related to such claims is the possibility that speech contains meanings that are directly perceived rather than cognitively "inferred."

The Phenomenology of Perception also emphasizes the phonological materiality of spoken language, a dimension of language not discussed by Husserl. Merleau-Ponty argues that there is a level of meaning directly given in the sounds of words and in the interplay between the words of a given language. Words may have representational content, but they also have an "immanent," "gestural" and "affective" meaning by virtue of the irreducible ways in which a single word is related to all the other words of the language. Further more, perceptual experience and its corresponding structures (embodiment, contingency and its open-ended nature) also serve as the basis for moral, cultural and political phenomena. These features, which are also aspects of spoken language, afford the basis for a generalization of perception and perceptual meaning to the full range of human praxis.

The concept of the envoiced subject can also include features not touched upon by either Husserl or Merleau-Ponty. Such features bear upon the relationship of the syntactical structure of natural languages to deeper-laying structures of language and cognition that are more reflective of lifeworld features than is possible within the framework of, for example, a Chomskian view of syntax. Finally, the concept of the envoiced subject can also provide a stimulus to examine more closely how the dimensions of lived time and lived space and the lifeworld horizons of openness become incorporated in both grammatical syntax and linguistic expressions more broadly construed.

Entirely apart from the question of what contributions Sartre's later work can make to the further understanding of such an "envoiced subjectivity," Sartre's references to language provide a useful insight into his notion of the "practico-inert." Peter Caws' comment on the importance of Sartre's later work for social philosophy holds out the possibility that Sartre's importance will increase with respect to current discussions of "institutional minds," social cognition, cognitive anthropology and the relationship between thought, language and culture.

Much of the current discussion of these questions stem from a renewed interest in Hegelian or neo-Hegelian accounts of mind and truth as "communal," as in the recent work of Michael Forster and Terry Pinkard. They are also reflected in the work of Robert Brandom and his concern with institutional discursive structures and in his and John Haugeland's neo-pragmatic interpretation of the work of Heidegger, whose Being and Time is treated not as an existentialist treatise, but as an important statement of an institutional and social theory of mind and language. Concern with the work of the later Wittgenstein, especially in the interpretations of Meredith Williams33, also contributes to this renewed interest in understanding mind and language as social, public and "material." Ian Hacking's recent Historical Ontology34 and its indebtedness to Foucault is a further example of views of mind as "public" and "historical." Finally, we must note the intense interest in this question shown by many in the cognitive sciences who are pursuing theories of the mind as "embodied" and culturally "embedded."35

It was Noam Chomsky who wrote that a central goal of the study of language "is to determine the meaning of a word...in a ‘shared public' language, a notion that remains to be formulated in some coherent terms."36 We are perhaps only beginning to understand the importance of Sartre's thought in addressing this question. Perhaps Sartre's most important legacy in this regard is an understanding that language as public can only be understood within the context of a more encompassing view of human action, history and the spontaneity of the "for-itself." Although Sartre may have reinterpreted in Marxist terms Hegel's dictum that true history is the history of freedom, Sartre's conception of free praxis represents his continuing legacy as a philosopher of freedom, a dimension that is frequently overlooked in today's discussions of mind as public and social referred to above. As Sartre states in language borrowed from his first encounter with Heidegger : "Possibility...lies at the very heart of the particular action, (it is) the presence of the future as that which is lacking and that which, by its very absence, reveals reality."37 Although arguably a philosopher of the social and material world, Sartre remains to the end a metaphysician of the individual as well.

In the end, Sartre affirms the priority of the future and in doing so he returns to the Heidegger of Being and Time and to the Husserl who identifies the horizon of world experience as the harmonious (but never total) advent of the future. Against the background of his early invocation of Husserl's "basic idea" and his extended critique of Husserl in Being and Nothingness, Sartre's thought evolves into more of an unwitting endorsement of a Husserlian perspective than Sartre could have envisaged. However, Sartre's conception of praxis and the practico-inert also challenges the essentially perception-oriented Husserlian perspective, with the possibility of affording us a more detailed understanding of the intentional structure of cultural artifacts than Sartre's phenomenological predecessors had been able to achieve. Sartre's philosophy of embedded freedom projects a detailed analysis of the structures of embedded freedom we have only begun to properly assess.

Perhaps Nietzsche deserves the last word.

"What does commonness really mean ? Words are acoustic signs for concepts, concepts, however, are more or less precise figurative signs for frequently recurring and simultaneous sensations, for groups of sensations. Using the same words is not enough to ensure mutual understanding : we must also use the same words for the same category of inner experiences ; ultimately, we must have the same experiences in common...when people have lived for a long time under similar conditions (of climate, soil, danger, necessity, work), then something comes into being as a result, something that ‘goes without saying'..."38

 

Notes

1 Jean-Paul Sartre, "Une Idée Fondamentale de Husserl" in Situations I (Gallimard : Paris, 1947). Hereafter referred to as Husserl followed by page number.

2 Husserl, p. 32.

3 Ibid.

4 English translation by Robert Kirkpatrick and Forrest Williams, The Transcendence of the Ego : An Existentialist Theory of Consciousness (Noonday Press : New York, 1957). Hereafter referred to as Transcendence followed by page reference.

5 Transcendence, p. 46.

6 Ibid., p. 56.

7 Ibid., p. 57.

8 Jean-Paul Sartre, Nausea (New Directions : New York), p. 131.

9 D 13 XXI, p. 137/38.n

10 Nausea, p. 125.

11 "(...) The abstract terms of which the tongue must avail itself as a matter of course in order to voice a judgment - these terms crumbled in my mouth like moldy fungi." Hugo von Hofmannsthal, Selected Prose (Pantheon Books : New York, 1952) p. 133f.

12 Jean-Paul Sartre, Being and Nothingness (Philosophical Library : New York, 1956), p. 260. Hereafter referred to as BN followed by page reference.

13 BN 261.

14 BN 263.

15 BN 266.

16 BN 233.

17 BN 272.

18 BN 272.

19 For a recent discussion that criticizes Sartre's account of the nature of alterity from the perspectives of Husserl and Merleau-Ponty, see Chapter 9, "The Person, The Body and the Other," in Dan Zahavi, Self-Awareness and Alterity : A Phenomenological Investigation (Northwestern University : Evanston, 1999), esp. Chapter

20 Edmund Husserl, Zur Phanomenologie der Intersubjectivitat : Dritter Teil (Martinus Nijhoff : The Hague, 1973), p. 501.

21 BN 125.

22 BN 121.

23 Jean-Paul Sartre, Search for a Method (Knopf : New York, 1963), p. 97f. Hereafter referred to as Search followed by page reference.

24 Search 98.

25 Sartre Aujourd'hui, L'Arc, no. 30 [1966] p. 88. Cited in Peter Caws, "Sartrean Structuralism ?" in Christina Howells, ed., The Cambridge Companion to Sartre (Cambridge : Cambridge UK, 1992), p. 299.

26 Peter Caws, "Sartrean Structuralism ?" in The Cambridge Companion to Sartre (Cambridge University Press : Cambridge, 1992), p. 309.

27 Pierre Bourdieu, The Logic of Practice (Standford : Stanford University Press, 1990), p. 30f.

28 Jean-Paul Sartre, Critique of Dialectical Reason : Volume One (Verso : London, 2004), p. 98. Hereafter referred to as Critique followed by page reference.

29 Thomas R. Flynn, "Sartre and the Poetics of History", in Christina Howells, ed., The Cambridge Companion to Sartre (Cambridge University Press : Cambridge, 1992), p. 216f.

30 Wallace Chafe, Discourse, Consciousness and Time : The Flow and Displacement of Conscious Experience in Speaking and Writing (University of Chicago Press : Chicago, 1994), p. 44f.

31 Husserl, Aufsätze und Vorträge, p. 48.

32 See my "Tolerance, Envoiced Subjectivity and the Lifeworld" in Interpretando la experiencia de la tolerancia (forthcoming).

33 Meredith Williams, Wittgenstein, Mind and Meaning : Toward a Social Conception of Mind (Routledge : New York, 1999).

34 Ian Hacking, Historical Ontology (Harvard University Press : Cambridge Mass., 2002).

35 For a useful analysis and survey, see Robert A. Wilson, Boundaries of the Mind : The Individual in the Fragile Sciences - Cognition (Cambridge University Press : Cambridge UK, 2004).

36 Noam Chomsky, New Horizons in the Study of Language and Mind (Cambridge University Press : Cambridge UK, 2000), p. 148.

37 Search 94.

38 Friedrich Nietzsche, Beyond Good and Evil (Oxford University Press : Oxford UK, 1998), p. 148.

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 xZ͎6 ST,3ccmZ@Z4~II4IZ4l<ߏ5?oOs2L_![iMM 4ѧYOoaB{>Ѻ{|n<}ў=KHOXhbel/4 l$\/V<>):%X:%?s6||2_<`hȜGcH6#L4Ʉ9g0:Fr8N\)hbi[kɮ+Ff> ,[% F ɑ7GUQ/[p'֠޳^ִ s\{ۖMLZcXyoK|rRE:@rٖT`$i<U#ӁK)Sv_!-P.) 98<$w{>00S[NEsRT.HvIN5d!ٽd2wp`4.aKm>2wkcHLXhy 8i;Y] `5e'B3 –~ 'o#D5wD<и5VCkJhr sUUus E%#|.DqE?yXJfo!l*P#d/58@L*tOtfcr g.&Őg5&5Hj`RY -d9!v- 2#Vjxc3~&Zd *} 0ۋ%yNj7Q?aWZC*)YLTŠX'n)zêrԖ,'yf͉"tfJfxj*Q vHhp!W>:9&LM}^;1F:TP$UkzUrM8J_^V}K[9P:6= B),Vy6V|'3;O2LD`KzC ;E,R k1ؓkO*4JY&zF>"F B6P#fD!ң}E:R۸T#LsuCjae-Ji=ݨ#䩰<ȃGho{rZt(% 3c,r- dP&$Yy9{"prbHEJ,:M[j5Ud; Ein>@R [7D懔c QG{49VGC "R&eRB\#6eũĺ̬^ȬVaLødu5-dD+\C^Í|\|}c;b ]RZ޹n{:UYzA OSRrzl*رh2bC@ŨS{W5EXQs[ՠLj}OT1( VMgR[/J5=/ 1\̝(oȀ+ZVV3 XBi#л,)s|)Pur=viKߥtkuEzL t^mHu07^p˓33> yB1ݍ/ƷuRo\KxUKƵ۶2 ViL$b^N&iz%FҔbue!~ {f_TCNep(%=y@F;U_AẈڜaP~~7 ~1ͯg .eu//o?eO$_] endstream endobj 3 0 obj 2006 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_$T*_Tzݕ7&DEK917ljT*_6TYCψS)UVTlH^KKea1l_\6Tʳ5g]!Ig P|qOy) S²x{a Tޔ*9| cJ{}:#:-J)@-d/IvT C&]`Q|T6Ke;H́*I (xFwj:T*j~V T*_*+fM|`P W*W &og3{&5nJ  F> stream x\ˎ W,*zYA@~  D6EV%Aw}qߴN鲤porׇ_e,3^~Ksc_2ilU0{qr˟^˯岛\?;w?>?>~-V.D3Rpįtv nECW|8 Ax~<1fZ)Q(v9ŠDUgz;=WU0Y #W&&$ЁJLV&M~yoU*5|w 5?O⟶x|@WDd^@-,D$Z~=wjx´=W{9íGjGM{gsR9ܧ eԇy{<ୁU6/Tmj!X =2`1_e\L>=A3ppŕz:Іr'MAaK;VxR9kӓۮ88۶; wh g'nγvF[YJq4ƚ0&{u/`MV:?7MHҝ"Sb&84;z݄~gsI˘ZBufWa]o#mF-&NV]a[垡ڀ& @WdϴtqCȐنV;2l x=*mXlJ 콝" ,@|*7 ijEjË):QɆ<`Peu yX5J#b_B?+}LIyB#Y٧/jΞ=j{"C =Qy)xFLQ_ $DgX@9o'haLsN"_ZMe5dCԒzo|k&h@OEHW (M5# 8MMhmi؉Rf3;5sg @c(;S {Joz|P?,y-`mmMi (hb =˜4Ky}wEaؒjBe5u|{ )ڌ0M1niQ\1󻭿62&ۅwP@PL.;Ab1]\X#oH |޼2- L#^t wŊ f@8Z%n@Xi-p`Ng&GUw>o @pAh R !אJ]jR =P<@#a @`vW yor{AYDыr+r…a]<&T$n=r7%`%VB]Ϣ5I*g"'F'0expY gHv^$Ysg `LIqY֖I-% a.߃.YGe*ջ&QtUYh>]PA5@T {(y[l ֍4ǥʔɭl6M=L'1'p^Lf tvbjuD}HC`#.ȷzSPqI!WwJVC@nET҆^N ۧfH8ʀDHެ%Ȧ! X;ٓ(@+3"ɩo`7ovݓ ҅"u̺{"z%gz: ĘClm\m+Eg<=]po|c<^ Â:tDÒtff]hdG .kmU<MmZ%luWiq%q ]QKg#ֽSgK E3݌-Lbt- ˻Wok^I,!jvc0V+lpsNUš-OZUtc6wic(ֽ ̆4RZfu +uWݕGxt‹޷ .9u4мŕ͠sz@]RbrS4n^F$Up΍Ҩ^l-~S~f_1!,{ro/ __F?9zSmGׁtaᄍ{²jnsޱ \360w.cW2j*om*" y'eiVF"I2^f AߘZJ"v\nOH\0a -k.z;RX9(N0v+ƔALA`/wʛ=oy04ln7ц‡)W&:A{5,#}~|kew7gj314hc/׫7n͜_TbUM*kkg|t!w>wl@Εk `eŹLvJwC-(`_j[7Wqqɂm *49OwLƇtoc`=umi-}jZpF3]|J#/f6ڄ_삿oi&c۴6F=>GE!TA[8&%2r|~[~aab]$l>I/h̕ ՏIݥ[.+G˖m֫s2.% 8+J;=)">%[UӄqjˋKď['ҥ2k)LSٓc)#rEs]0#@J6O_快 endstream endobj 8 0 obj 4089 endobj 10 0 obj <> stream x=Ɏ$q:  ?`ɀ K2x׃lwǏr,鶧poww?|m[o?Wy_-(B~<:/.cb:\?^vOv$Lzܶy0}u;-C@?ZnUPm+;Oçssg3Ffk@nyWp欭't@ݞ3G5 ψ"z ^3 ۨgk- P[G85`'F,׼ ~-Οϖlm1/p+ )I:"An鐡핁LnAMp>S}=j=*zwJgwg Md=12nC"K ȬL pA!~MfSh\yGO8phoV,| W!b <4g '-mI-wLg|xPىm;@ TeʧvQ8C>,a13P//uifJ`mg񹒥mEcF1.i'k5ᇰqtbx5 ^VvY^_Z pe]z|m/G\Apw |SKYw,l/wDs]UsÐ>!bmç8;UT} @G2>\᜚\G9/˂Z1I^3 M Ȥ_ztzD\K,u?VhZ(H~4VJ1 .) (=^vZg_?&~WǛ~-a iNӘ,&v@`X4d"k/=0Mp(} hбM6xA_ĔFYQB q Z*LQX!XRuArqKl;eQȬcAb8xNzm0y0? ǁ^,a]vJYR|\ z[vk!gCM; . sT b);1Ad]j0ANÕ格ڛ9dbv&1xܡ17OJ蟺7Eν>H1iiνYyˣ˶tm&OLq0g`Oلwݘa5~JsTKһa E4<B9d݋yZC-EmxTDdkc6.I3^ ϥbHcK(=K׀ج UϾ.d#{gXM(86QDknjԉ4[ 0y=g'Z'Yk * twl,S C>p/C?Bi'[uS튶vo)(L-Ku8HѸ W~EUVtR8{Q}_& 0.yj]l{R,A2j'/lc"MOS0ZT喅pG ȁU(#ɛ^{WdarTՑ~cL޼ Ӛv$ь]n:AfN?@`g82f?qaf0aV>!G:o/gpv 3qus}a F(Z_o RvE ^¿_Ӯ܋Y|?=skG{'P`&5 ]zdS4DW{O_x`͒}E) !\cy@.ʞSEowf4A}4B_JBSUvu Lip F%DEJˤA['Yө)d޾K.v|Yrad⏿) endstream endobj 11 0 obj 5017 endobj 13 0 obj <> stream x\K$  0tt ,?;@/%bŪ]TI!yo鶦p~-ݖ%o~v~Ƿ_}}u SyugQV3'^;⹋[pDg|kڬVK5Wꃄ=lF  o&L!{^ _Cy+O]{;x׿;곸>'+ OޤiF7ڞ'?GgZ/,Pn{HwF)hr`sIщ;VCA|:XBfkJH)'5hK],L;P-1KGX(nڙ?8^ՠ^7S4593!NꠝgЏ s @\Xr=軙:Zـ.{U*[UfX*oC٨ISLz:; N˟ :Fʇ=VY7ZAWI]%'*R_1XL,e'ϕ=އ+d%-3@KU,c&VrpɾCP6qͲ=2)s3%ՅMd}ʠaNv u-T[AHDH6FTx d1 %K_X{Gk[xi'.7@̭#/8.S[r&  9FRhCd'j$JTQFDf ^w^⾗{á2+t>|Ud:b>й{*+#0樧``!=\jVl{c?¾Ѝ)z>ǧOC&!I5zA.Ƴ["{:;~ (m4WR>9`|ʢ g/E+uSMp.!t<[0B_Y'7؃5BXz8x9gw,:_\X% r뢈ZքgnhC>z‘3 p9]1`xC PfE^R>i1-b#!W慴!͢hO /%v؆ ub/u&f'  ]Zcڒ4 IrpwIqTĂ cT}!4L&X/ ϭ4>Plg '~WMs7SthgAA4Q(UvQ 66|6Nc\ kz' Oh1pj"R>⃠(=15QP8J01KˁMIuIP^ E*Dycy^$Q.;6S{cu&MzCo“W|V;>̓$ =EZ`p= PzL01ͥ;%KV9OB:CBȰzO7L_N\Di9dO-dXcAv?-eK7+DޑMrHDۢ"=A/\5}ji~%&X|Mhi 9E~ٮ/u 2 pRY.Y`j*xT_XXEl dnuڠT*5찱ɐCcw.Ovmmih9A{-hN|),CUO"XgT=WK'ez6ޡKx!tD2ҼƺTH}ǧCi0E0U`umƷhm[T~!5xId"aI_iz^_u$$7 @'1zTqZAb9)w#*EagE Ep-wM <8fd)%4B\_ +x9b:?3؍zdcQ̈́6EcO5 7AJ nH -=׭I8=.,Q갊+""|ZڀE%Ό3/9JJ[ʺwLĈ Spƅ̓_ IU&DbLoU"* *Ȉ,[! ܕڑe^J$rivi\7gvśי^]B_c&vf5\4-dt'o#y#Ԕ0"G ϼKyǓ'/0!jg}QZ |(Ic ] @grɋ1"=QtBVK/k >ȍ³q aQ[W Ph(++rNU.t"Q vAy{bGwDVf$ͻA_P?߮RMJ[K}gM잭 BJ"EǞkT㒅VJpFŪ'l!KUn`^ªjRP^K<D{F,>v^̼BBg?{fɜH+툃&[]Uwz,&ٙ*b;r'?Ԍy~F&B#n"iTW+DZarwh`خjFJSK3>}퐴6Kmd\"g+ߑKr_x.Pgͪ6A:;£:D6JģRA*%VeA$\Lb%?Qc40T8Ԓ+(܊%_kͦkǜ&7GZ{;R_lg*jvȎmW bh41]+{Rm@;dKψlC4g A}?UD mJT.du꓌URg`GOsqv,Pcf(E@ܫ>_tdKe$Ed9p5YKeaA…5I0)ic]!335$Z|U-P=.߉:qC$\ O`6/#w:wAn]tI" pgIV\-lHXK \_٪x>! R3ueLSVD '4<!4g G6~tXP|gj& 2Ꚛ?x fwFβPHdw&@QsGֲRc&i)#cJ)m5+N}&N&T..FH:8- ba7Qo֪SK{syu˯Yc~Qv}N RYWLrT7eEmTu$&o_H9#O<fUi/n!a[Xx"M*l* Lh1R\.gu̴J&]z8J&Zb:g9kw١e㽚qBT)OJt=VOgBBf-=4mG^b Ҏbl)ȽN^VҰH_{)DqI8'>NhGwܥ.1+>5"J1o8N=q:LzԐ3$ ꍚ0*}\#n_e[> bW-kE=Y*=T`LmQYd念h(*ZzjA _cЪI9o |PZ^>fNv2j9[ |E> stream x\˪$Wzzg& [Ug "R(2o{Jy4~?m~=7-qܶo޾qؿ޾1-?(\>l~;,땃̣hdzգۖ{:巶x=wĪ8缩-=B}>.\Ƽ ,گ65Ι>hgM}npf*džlۡ8\_m;{YSn5mnbOgxd7q~Փ\'bF{CG_&o> J,GleW)#W:˷SWYf)es%3PK dftl=qgӕ?߱|W>E~hB-("ݜTKǁ*<3,|_4$gyP(8k`ڻ6equHyJ CPk7(Rc.y= H]e7RbB h*{nݥ.H_SbqT5 MGmNP欞YAQMԼ.fd6W5yMe&=9`u Y9,:.Bc vӐU-@;RUm`QJd(IB &e9>/۰ , &G]3a pՠXe6G&Zt˵wB^%In](`6,b Qmw#!oe㠜H;4ygk/$r3å7{x}{1F tN7V'RD~I;Y*h߻崅YZ WyݤJϬX ԫ4V 25 lӕWQw^S?C-!mTĘ$(L4 OThddM'0ğ}r6َ,M! #ra;ST )b .`z+ Z.yٲ@G);īsq5$j}+# 7+9p6^jdu9A4:{:=xCJ͢[(p9 2v> /vT.ErЁJC{6qʹ-۰̾V c5N*SK-I5P9zBw6|W+f5A@D!@:,U!& g ~Pb@FE':`"\/buF)m0t/1=$&gu/6.c%Wڑ$kyjmw}r!3Ajc)Ta >`i_gsH4 ,WQHoMɿvBQx7 2y1ާ?C"5;)H4/ $l܉"9Pxr`B(Sk WD>钏,D&0 %@7Kj&ayz=լAҳ U3}nb/woQ[pKbM Cb;!Q!MB.rSL &8yzZ2Rz(xLEߚ/|Y`bl[σ2#_+ 'MsU1){ ;g0B2틡Gzƴ]y ^2{CjD,rYT mOF)84Iq4\zQv#d.M/*l'HW6?#xPstxL[ZQ B֔yWSkGrzV`Ij>q;5[Eq>[$m;Cj7˒(B[ŬCgag^MFT-s] 4- K`-.5G5 I50r\M yȕ?X0t&lG(,a)^jKN䘋j60l" .#-gu*$qxG?;+*YU.UڸRW*g{-C_reiv&+Yx|]!Pz#kACjժugV騵Z RD1[v^FŬBhr,h|L)Q448tg|ʹW$D@I" 2EBKºKc+iV΄;HJ6"4@% V!aȽ^VX cMAY=(d}xm 1I$55ۭ U+#, 7\d. J'}`.?HC6>s`יi,'sGy=͢+=n)afxe3&iIa6MRzj2CȪ]}2;ZAL^ɭI2[ŵ)|)-˄YÀYk`hma];A˴\Ih3KE.9j//zN]^=*%j ,Y9g܋D)G^.an7-mG!q׻.{Yo>u#PaޟH  f5TE8wfr[+APoY3\I.^AV(CɖZsR$-Tiw\7ᙘ ܘt-CMȅ2eAnV^ȋs`,飔:^ٮ$/*l ']}"0H Y~ce&izئ\Y;^N+9[ Zc&QI UZ\sJce p5 PQh0)SB!sv4j)/B‘`ա c;Zl2|{DϪo aʭ ,-.^͘׶Rk5h.2XKPmP h5ab[Юy(Up:[^pvN'[vZ&t$q\}G-F _, <п؊#4('GWjd؈":y՗RchG/Z/bPt;ڃZİ 4D!ʔXI9(VŋjzXdY/'"ʏ"Yn z9;X]<{5RMHs?h:Z0=,OMAǢL\6/TN1bϩ2Bs4 tKxSg_B6l GPGo32ibITxJ= *."~"6Gl-ݠv ^DUVāK"IP ƾ TSu D*[dC^4,~j'C?*jIHRl̚в/~& endstream endobj 17 0 obj 4461 endobj 19 0 obj <> stream x]Ɋ$WYo ̼ Z@ ߗoGVi7s[mor,鶧posw?u8n?ۏ7o?~?~Ƿ?c6c:(A_9?}sQ궾z-H{:寶3_uL!V$]/?Ri` w۰~>OBpo7{ϣwlr|l#wq/!o`MnG!;ͻv{[kA_]#Eȇ=B߸}OnY1Y{[:fo1SQfngb~tصtONtϷUVGo ^g&G&r7vs"YO/ _B<=mN0A"~)";wӊ ytIQ z*ŰNeb= 2oüKɧ}e F/ ݆^/\foW%Ad8ޟY~ +bI=(+.րRr9߄Ф)_Q ,#}o3Ë/Fcb)5lg10pV?39:%?x;^ufgtt+1R+F* ]]X U}<#|ji۶Xñߢ LrCO_`g792Y/F1ɹПJx:JCa6R,,9 qZ'0- O`A>GirQڙ$Ὢa;"bT%=s荺SJZAxL1'u^ռp USͲwԅ~5u;`{'w}kI$xpW'4 1DБ+2B냟39&̠()gfAE^.`<C+`680^m] e*̒)E=T:H0$ ? &T1%dTJ֙vŵ@*&en*E%;ÐĭySl ({5I)VE^ 9=NTHe&Sri[>_HG7v*,J[ȶُ`PʧÍ$r"Q|]mZ'R))ڗa{99{&t8B_Џ`\˚rY@ot Z,ÂBrS|;U3DVL#o IP_o"ԋvbĕ=p"i{yh:1eiHM}׶/`3S((֋I _=Li#KT67SؙoaY&-(y;uG΍<`j6Du'BBvBm!@8E|X’`$yM Q<(7^ /coh3G?Y)\=JX^ ײFSi0SeIqڲ{;mrqԬ= %^TAUkĠu*}xÏ_+WSH>]ds>uiˋU30Ҋ *biNβF0U)J$Xj֑mV>p 9Q=s]5!Ґ@Zh3VB&#B^YTv5rh閨2:r*{xdG{R;K~QQN:`Ί!Q5%)! r;43ౡ5GRqB'1l,ֹ0>.( L?_vԠI8哟r]Pw@Wl5-&F9W \!u}7Ng"XlcZi-' )%/dmʐ0Rz*4Ϸl(b endstream endobj 20 0 obj 5041 endobj 22 0 obj <> stream x]ˊ-cv 6wҿ )^))y1ԹʔBx~-{ ?=o#ض?~?Ͽ=>~珿l#Q(>gQvgNn1:\Ͻ gO4v$GFۖږ#poYuBt!է#Є),޹oaX>w!_M}寃wo6Wg9>6zBϴ`aɛ`;û _iGt_Ybf`cu 2g;bϦ.&"<ئƼLW*Y:p.!b&e8WVz_̱&saݎÔ/$3;Q#[ϋ uܨ8BJ"DO$l0 G6ZTa=@OhZx~i/eK(^P3SEZkֱ:>M3&kl}C&p&y گh3h>d1ڄ2GU"J2Vǻk5)fq]qmhn] wX3<9}…lqі,nif啿؊::T R6O!O&_}+ӑ lղ{[O@Q\.Rm~FJ:Sj(lqǎ^&"2aíU2I{}6m5rJBFT+6kТgZ*N8OT}[ qC~'\c2`*Ϸ5Nb6*9x@o ]\Wa E8'6^|g;Ԗ7w¯-QuY?t;Zы) (qp̺]|+eA [yF5,׵Od:JI戚h+@ܯ-.Cq[^E,iV\e@jlMm,ƕ^,29d]򂕾gGa̠S$!B!u_G7>D9#wP1Qh̕By%.w^VwS62Q)=$nlz6.C_v6'ZvF hX_Jl;Ӣv/ T#٬̾bĶҭ&}2&&7&FI]oҽvqMPr %a J0 # U#q:WXVܢ%Ob¡f7ՙU9Ne[{b ,'-g9ҵ*oƐBU.)@&7 tr%=n27ll\;C*dl* vqG?~#Ȏ2_mdJ!YII W"Z#=Rh?沀 ]iWT8z$*B*b\_ZϢO@ IF^Ɗ>P>TayiU$Pb\)v%LЮߝ vm'鷷SFTճln:[_J\0?ty2𱬤v1fOr?yDpe6qeeRȱl;΃69Y.QoP%S 2.=) }|oɜ ey h&, 0#  1@dZp[Y IJCd6+--5Aly%YIXl<*E  apk1Bx/$R ]6H~_&;,We{=MXBd41 dkɆL/,F+PlV(R( 싵0u-ISIe|#%}zԡEi9꜃j+H6lMwpv&x,XRݏx @i;>,~'#N FֆXJY(m_"Ж6 8@TҴg~u+ ZT_c)jLObDIl{s#lo7߰"2jK쪦/nZ'~uV=qP("a M\dz}W=z33i-/]|QxUwT2*^FZ6;xK_.m *fhybJ-wa c9=Ի^!=R?zFc3 X̍`+. әfhnjAOM$Bt|)x$qt4~e![5paA~EBӽA+1GTqOgq̴ē0wD$H$i0FFۑۼ77=ПǨĠz9Kh"zgݖf%a[$¶!P4kg!YmuZQMħ=DY[%ZYЩ }DuKL:=&#tj^5{W]FU {vaVᕽedzU4Mtk"ɱ+HH|%}UK!A}*Ytm.Q5NJ̹`*t4#f)mg%B[,Bh!vN'FsI{|>Z]T#kQKS4tZ'`#fP)8Ϩ8c:+/u@p+ l 4:KP]+UȣqS1/2X|" ALYx=Mmva*E_8[cH}08P!6ЖN4jfbrB&{"fAm~~cE(۪!ٱbW>%6we`Sy8@R%Fp4餄88&vi'Y:2o݈KUm@4 Op|pq2* iXY9L&:tKwjft'݋U#[:qR5%_hK!tI "u?2Bܭ: =9y 46Zq]H3\)nr@0EYa Itq}E(MHcvGʽS?IH͚#}i)៝#PFYb7xsmQID5̕1TQR-JWK'lYj>\Z.*% *M.`6)? 3|tj`6%M>O2| Fm7Z$)Bf%^ȜC߉mB¾顄7~ťkt: 7=Bn^0c)эNHt(u)\)y;hxDyvd Ȃԅ&ܪtz4[DzvGy`JݒS d9|]W&v*ua|m#=cQ\cflۻ wjQhlh|T胞Ǒ|mva{.;љ2< eUg0xmr˘LNxgS䛚 fV[MoJ(I\X6"qP M|KzjwqVLB+gf+U?'j` ߜU'W鍎Sv/=/>2Ask6#4ꪏufK42A{P}+0Qsy N1:;L}7ԵB:U8AlieT\|{D%w_ l6;j]檂Fy]\}g}cĘUoko-d3"QթЦ&(j%ܴ.Isc*a¡[\4]EcHuj$ƶ~| i{ž/ԇes14(e6rtTzzLxVjYebޢ6 &SE+H.ebh s07xY(%|?u Wų\CÜ"5\eTwei+uOJ1{gvf~57#1>Ɗ%g7#ǔZK}hn4X'U=5ΥwN> stream x]ۊl;OQ׹U y Dz-Y˒֪mYv͕=ۖ헿/GZ~[~gy۟~<~YBm#ber!~F .,,,lݰ7jE;Q SyeOEخ3tRÄm[&+/_1a 771nD'glVѡ1X] 9s f3^\$qq 2p$ITBo)9/) 承 Ixbz BEdpFŢ/-l,nڀ8?i=Ioʏ>W7d8ژ!l=?)JV#{!+j o* E eE!v'K"5OI51O7n%(8ԇ͚ i2N=08\ h~$t%!Mt#э- +hV~T<9}vRS~M}Cmg`U*=!Qؾo|9RMx9|dűbO®Tc4={TG͵U 1vKF HICSw{f.xJ9ڽ]LQ @hf~)?6%:Tk[E鬰GJ23H uNxrE0,Wig8 /\$NI[!8DoRɫpL+Hzu:[K^PeP#n6)B:@K+Qj=*.>, ֬#0fܤв5^¶,[̻-1PCOq-`]b7M(; -u b'Ab.8fnH uq%J̭(@qleY_gN^[P~Fմu7S΂.F 5'ʣ3Յޞh=*M*3hb=I xaKϦƩsqҷg>mרzQO ڕY̰V=ɝQ tw &H%> FP]Q>eyDnTtPza l-gZa/&Ĩsz}sf%IݹP%"+kɽ|% 8oUa6[~U&ьT b="VbAk@XXiL"pOLx472sc0v/񡤧ČGfo~hv*✋ uKr<%V[yO4 )˔ͰvE鎧bg^iKA !q~m=!"u%P>~hs?!=) 1}V Q >h#PUboqhMLg+ ԉfxÅM69"zӨ܋t`܎LJQh *}|iyvkhF^CƃFL)&)"MM0˫'urA)0N<]R݊l5'1լ^L؝(@~9V=D7 t1!0[!( (xtf6jXmhKCYZT-54OB;QķwVZ:FvQ*hp!;qPX,T=.`諰tlʽԠJm@1'Z$[q .f:6ߎY0w}O5x,A9[SslqPv-&;SPh+EXHvD ZZ.-pҤ} P̥nl O"`$o 93(,1 xiHa/rd(hR;;lp~5҇jgGENd %iwxZѸY$7< .Cה aR&hECwoK0C#BI(7^["qVÆ êK"[j/{}ݑNNW2td#$.fu5ny^)sŰCG YXI֎yϤq8?c0Wtf4OcѾS"/}D2ȑ+/piaPn>v lm\FD E6;Tlp9ȶG5~pVY VLڸM6ý[W.Wt n~ƧtCEj~$ L4nfƣ9*7h alO~|sH3_|gu?`/`5l9 Bz/[M3W$ujb} 2v_1ӄJ0#z>'{=AO7tEcxuJi>+J٭]I@({ogrCSM`!p}:H޿;B }ҔBlZű՗2GFytl?xI>m,c-ۻVE N;꘍>v5r뜳Oj-s/T)(߼B'|()G%tsM[6`_Xbl1^.Tmc d! Tv/k@6fNJ4gx^\T~ Q`ޗ+4#i2i^A& NYqEs4GN(11N " P^4a  Ju^?zz)fW{OF$|;L-b]&7*{湲שa\ Mdn.(M?¸z؛N<_IM(ׅCy*M XׯS6'9_C~NVVNd/ɗl&%c?1J`: mQa +Hћ"ØRy#@;̣UY K#_#;D]coR킉'jqRiRVM'(8Y2,ҝq8?1QVQixX/`}(Au5hմũSNWܰU\ uZC\h+ ~Fbt;aۤڼ{ZČbT`5Q\xO,rWaaE \PqVw̩U'ϠXdD[̥4Sõ|L(27֮! .ӭ_,ydUxܹ%&ELhYNP{(ƮG=ZLB5.H-RQh$t'ߚ36"KS GK< )}ݞX1nţoR|pH)_C*zU?U{~Qݶף>I@ NKVH7.g(bm@lP;>%' b&a1|=Y { @{1_a"(Nk g)C, F颶J:EKdWyOoQKWS{ryoQBV6zȻ_nc endstream endobj 26 0 obj 5140 endobj 28 0 obj <> stream x]K$ =JUgn`$@|ߏ(U$U^#0(ozom__o~Ƿo˶~/oϯoI-ߤ|Gۛo~veo>VÝ7 ξcF)zFgU !DWzXH{3,ix 8Vܧ{ŸװmWw!k߾篃woo F'ZBh`a7y`;ͻxְgwꔑ=ʣDD|ND7<[ۮӭ~kKwB{`{ 'S gp$ W=dUvfGy*a!VDϖ_…/$Cq4t#5RmEl;W,nSBR_p=)gWHHmRub4y00UX `N z{EdQ}5^92A1qmNgGaC\V4j+Ll6y[ "?%+ZJXA>)k0xo!)n y7mM_{]՘5wDVh"~ Ԩ+4 qv#(^$/!N}\󭿻5gfMH)MH Ϻ'~"E.i9D,6 9䘫a7IrLjmtUic8?Hh`0wP05A~ԧI[j+kV$2`)ҊdAH'9}LŊ?P̄LF0 ^[mY1U:x!ݤ;l0> O"uA,#eW"S!bk].mH*!iy&wI(ooifeMraZ0ⷜlb3Up(RГ;X^# v^| JAL R ;xlcA!HIwE!2_'S),VR7"4M[D kn@tzq5-naF)0+᙮/F2O Xe7nOʘ7F"X]f@\&u*pŠ=xVyMbRRפ Me>,%Ω;Vh1C"ĤbfZ* lA3 ^Ā KvN?!@r\&p|IIz hvi?:-dS:]6JGf6XX15H92ݾL}dpXpa^WPXՀ 2wSțDV]J `*2IGʬy,v]#dTl,8&ޅXg Jnю+,5'-GM̈́"7HcQdHg*@P1æwA4Nb{2 JaQ/B3_D[L )VA6ovvHϑ/&0 dql{R2nGEj"EQf(" UTN:XV|g A bg߼~K3= 37#Qv8h&bl4BybqÂ;=KӗDi,H>;j;ny5믥&>(0(AFV1:T60kIWmnԄ4rFGқv6 jea_6KS 2Ag֚t'J{- ⊈]oXzަcɬ~hFEJz 47+0=MWc"@=;3_9 @%a=BIj;a)5BENh0W3ok*υ|Rf%>xׄ&4(_Ue8m>^ʲ=&uvqkwf"@pbT2*X0&*J^[Ϟ_aQBu!h,:Eid=oz0if 2L_,M 5Ò g6줏9Z,فRJ4nJ(']-| 4QcntJՓ+[kx֪!Vv!^-bAA ynÿSivL | jIw8£_= W2  Urr(fo͒*[NM;Qyw6dBlE"Z7)T-?~]i)JKx= `j#k?1/wyh DX#8dRǶXn4VIaZ4cS` ls O)U)7n0TbYXSf.Nd&dGdc/PRmB4 Q`nl0,e'l2LZںCIE` ܁)`Q-rWĠ[Яآ%Eڹqt\$^'3*@_ھpqu_س q}s4]]s@DXivkH}[Ь}qE}W4E}tMX^p_[szV> .<Gs<5fz!R~NI@m h*fRN:H]9֊txww Ñg6W[9;<0, qFX4yt?-,+cv tmk&兵aVy$Xd-J`Z`R:sYF Vw%]_oh! endstream endobj 29 0 obj 4735 endobj 31 0 obj <> stream x\Ɏ,;n߯u/C@@fe澁 6` 7}I)$Rq߻CT7_a_-%~_fo5_o$ߤ|Gۗoxu~Ey`aƯx$=$ۚmtR~+#p^}oXu7So^.ԧфEkۼS}mSw4okgM}nd,WGWhy-;4l*m56ެ7g[ݫiR8lbDt6otlc8j'{uG]q[$#gB1wo|]Vfz'w0O\)aҾ؋Ƀ:hD&wPI^3p7̒݀/}Rŭn0&r`HӼFZZShB9 *-Hn"lL!)~eGEddʴO*i0Z6Sx.h㼟u_4nS_<2efZk1=ٶZAyn,Tj|r}(3X&;T| ``10=5&id3n*Iޕ6|M$]-M\/!+Ű؎#ehSE]Ľ1u>ccսEtldG\46 ".4$^t #dLkV(O-s&&ORp7k+tk>k*aN; =9y8]]$ٿP s?4*oNe&PhvEScy;_OLrٛV+ꀞoZҳ~v~$Uq5+k 0O<~c^z W ΉG!a9u  !>x|F>h=B)u3ewwg9VYxy9,~p]X;TI.etzSAZ 3I}9^ihgjn(JcTҏݘGz2VJхr-wCLK CptEIIg6&sNnK =Wᛜ uA:IDT%ªiYx(/('+Gz ixzf]~ s }M5Jo|E^#=yCN5'j*@* 9eqo]:Wg.uROfGƵbzCd4;уډ mxtj_I;%#L$O0!)Ψ/lvDs]$y!D;BGd&rʽ)B@k`~:!r9Lvɣ U ۱HK&{%ho\I 7A))$A*.%A7Dhku"CqgL/V 0E6bԉ|yQT3'3IHyz/B>?QޡA G@T.ۂ`eA./e@Ubf;:<9B *rxg0nPu8RSF!oZX@ԙ @/!o]ճQ,|̺JKNb6r:[U G战GLXI^E?;ϩv2y6yn x)#6S{;9 r6jN}j s?.Bv'9m2s{'ύFBgDh_s.^6%3E:o%yH+쒣cO'$X*Nmc 7_ޣ+:O&?AUF'ε msX.\RђGpKC۩EP]Vq>*|Q-qfяEC|WNs PX)R/,BH! ?[>,+[fXnEX ֣&kSS'D\4!]q3(ӃnڽT/}wtOh|,\xvٰzClǤԍJ/I;Ւ8*#JyzɐT)Ks; ?Ƶ-7L9 GȞ_C Ho(Ro0En2mz'uɊ#Zm>?#bv\cб)MNgWcFX-Uwz07g̿\8٘.rfiQx8=rj%$ƍn ѐo.¡fns7Ӏ.`~ i|![ziy*XFw7 mOkcCCB)^Uآbbr7C&C}/݃enZG~wxy0!;e">?r:5ꪓPyUxR.한hf6BNGޥUsNM`lh&(FonQ'bsu\ÚPG3 6"ڍt1ks?,csSx:A+vScDtBĽpi!B}%68j$UvzXwEb YY Y/Cߧ"[|t b[U'Eo%\VH ;jB0зGkl[+!$JHt NAЙ/̶(5K')蔆вę<ѿ8[?y~ 2 Pk'$=mvT"t\;!NB2}J\w$0zbvV(B œ̀LTn„Wctt4[oJ+yi>"LscS5{aM*(p>/6 } 4Pv ZКYqi>anhBZe pՕ:qe|^TExRiRs/e~9^P&dz$L@5Ѕt-(Q9:{Dh3p "|%p?^-a:ֹb>v u9 xwyPob;=\TTp0%LA$n|'yaSBy]=MJ44f_dnɰ.iř(}+BT0<.7=j™xt B6f@ꩮ}B1 qpBM=>w-=HثG sEO=o\)V<+g[DNQiG7H4Lݤ~J@#9a=p^PD ޏGnRxz9wmG@bĕxDqr>ԏӉ5e-jm< S<qPoo)ݷgFt6_gdvײ LvA.>.[Zm!.a8̷K.Ľ?}5*jAQ*p^/t1$- JXrD ]fzuGBB9/֎]g &viNGJJ2/ e>޷X}WPylq߃{n5p@vthUB+rFLtrkpȹKc:]BV)Sv)Wyv̩l:{6x\菮Xod&K d< K$0V;sy^/^/ƝϖO]{pzs~.zҰøP5Zt! G<.ak7,^D8I:xQtTu+K}s%dt,ŧv-JHl#<6jv:{بŏ6jF7zčyZB ԶOh\Hd>HB itans~+wH'}[4j M֕&jva1%2!a\XD`y]YN?[IR,ߧ2]Tlŗ n_~iE endstream endobj 32 0 obj 4780 endobj 34 0 obj <> stream x]K ϯ:zYEd7@^#A&)TɲD}|jw\Gm)~n-ckn~+޼}}oYG<>C>?|]Es,[̧vw~ ߝߞ%Hkڭ㺖Q벗k MB}a#!OG/Laν~oC[ݻgWvg]܍gV޲#Wq-!1c}&m\}r3|znultH$/X|nؐ.bX?,GBg8Kycz8.فO`yw_.}'p\tg>  ߱ʷۃlf;l GZ@,X6f6 Zx0OLXPXM~$@-[&fxSXd[HPҵd@sf$>"5ga/L(.XwFA6&>!Og Nkz rW!LSg9"xȴڳ =/\ur.A@̼)t>CFi^~"yv uB;V]Lwz3r1 ed.2o(rD'(Z r7Mڄ${{=*xe;Y9.Cm* B j'w^*7X~cUw|R)g#A*RC0M9 O0r@eBS{Ѝ}2f= y']IpA㞙p/`^=HjzZOr ۈSɒ#kk7q庙I7] vPs\1Բ~w%1؁!,6HܐoA71+m&~$ft&@(mDCE,Em9%ֵP w)H}E g ?G;EVrVJG|ɕU! ԌXia ,Z=u)IObUl+>J_gc r~LUwyF&Pa\Z%ʰK=j `lnGFC&J*]b njS?uscj-K)HD_ݳ!l+Ww"|;Bj'_"QS!~&cNxLA6$ aC FAY+Oԩ>ؓa`ӾVL! Z9d'.Etl.nZޖ\fvԔB=g i"*.(dq*r55RClbDaWva%\ٌ.Bu7&6 _'U#nې!#>f(D7I_^C1cc5\3~R}-&nT6AO\M\`2|b~6,TL.oH6(C+e?7DW~y^x%?'٢sW0_6H`TcD#>C{7ϔpxA>"i;╀J uӞUT`.-ͤNw2>!pc,[d5$V)˨0.~%5]"u "nNjyK;Sj$Fiq#fmm;HhH!V.8;8o[OT!OդJ &0+8 ewIIt$/tv=(O C< /$ѭ "Pvy|Jr! mCis@#gL?SLMEnv썹5T.@D|GGxy¸VwU:YmKhk0:ԄnK$/בa9*sh𶑪eG^<)q5'83<ܐ3GB5DF"KrX3S@5O<~(~(]<8gg"˻>-q)%qv"`N%@&'X6Ⱦ]b5B& e)&xCETd6oǓm EK4ax`0zj]{Zc;I\H*ʘUUBB z#)&9xM +( fӖ)C2mU͇j X!OR{ +lhrULQ𑈱Ge.m2}/Z3OТ&~4Zh='j8T%`j3TQ:`rg .Ml1W׈*n`A! Gx`A!cF'`9AeYݬ?ZM7RXT*}VX:2Π#= G@"׬Kiesu)̒ -= kUAHYT d)ٶ1CTv=Y0ToFCԞUlY,Y!> < n^YϳeV`xaRۅMx(YePeTk]:3E$m(UaVO"5b[a>5}CMr;ߙp+E<3MieRh~|%ٮ,QV1۩M&9iyqD6)pಸ{a] XU0%dSmî'3V SؾDi-cJ\D@JM~/ׂxX`duhj(ɞ! k7{= ȵmH[ d't<H^O4LH\&1L~lM;oxQ4M^)y0㔵X.'SOqmڟLD,Vʇ ~KV|zZ~-A14ֲ,*bO L:9X٫#jvJ(:]Rg;AhzYTd#aw S\/h-e,"{#gV?p:k WWz(jhG c5oIl3[/xPޏ6^;"uXo>~BjHXU=Bղ w0$!j!**Ϡo,+_rTcRf+8º/ㄸca JqW=ǐooAsx7y}~[&n0W :w~j,R>XZU l@H$;9*s %VYYÆkwyL[h-|V róY}i޵!aˆY4R(S7Z^wRa-Ue|…D Xx?+[fMH ?Z(c>7dR!:!.cD o9 bڑ{iR=u9Wlj?-jc9`Pc?( XShzrM ѷX)&<ng/2U3l/,\.JQRjb!}.Yyi:Mի%( dz;꩚MvN)4h.Ȫb8E&u$z9+uޟ="j "2$ۧz DYrp( G )RgU,/[Q*&lQ콸ꭢ^sl6ᅸZK'7*@\61m$]X$cnc2U2B:*]"niGQ# Jr{~hoȗ_g=(8iGiC3_}o( :sHWx.΍tUF;$zߢN{D]D('(JR5-Ul j)k#7h7. ̗ Xdm+'wN.{zj:̱6r)*e4$ Fy֙`.^9iQޙ0H%vady2HP.B76y iaÝdލ=X$nǣ"6hCgj]"8=*++ۻ% i(%iU[j0HE3B= yF6PCA{VB~ {v9. ;7ws#"($!ٷZ-rpS)#uO7 ~o; 컀yCåiАZ:O};3`A*||mQP@W~Wach|s(Bxw,ٞ8.{[(by=+*$#9*c> U\Բ~MăҪ\m'|\6{Ye}W-c0]љk%aM1:H6Y'vM21W`=O\i%g$=P -.0^&ZX6^1`scebZWDY~-9?)_ġ>@OVb*.ZR GT?yK; ~qL#+8پӷ_nLf endstream endobj 35 0 obj 5108 endobj 37 0 obj <> stream x]K z$FQH%?"*o`xH ?Yoϲ/woݞۏ|{|lo޾qؿ޾oV߬AȕMoj:f?y`݌_Ѭm/fkKiFZ=p^}o2 9oC7Ҟzt>u& nƼ3,u#`8g>߮GYSf5ucGZk`.`UdڶfM%bmT\;|SĚîI>fEZ((&f5[!>Odr4u"*<(&>wU^_oy@͒Y~Aeu#3ٸ:̄wwNِ&`3M%cSRqAS7!.p`2;㭲ۮyl#bD"i+O(Syk][1\=j-_ڼ:%uڟGOR7$oILL޻ILG"Β= ~\#[JZU:4ab4^ebfq,{T_Oe0AW}Rx0dj/gj"\o͜JV-E`ክ] *C;q˔TDh/-:>R8ٮNxw$agݳQ-}d dԾ/k2ЁY-]}2 'kv4$5gMF 1<-}!Ai]gg360 Ahb{(wit &>(TzaSiN=gi[r\o+ͿZSp/x{gFԋjPٻi_iٸN1=[ٮսh/z>]L6;oMZeq;uA ~nك/R,Z.F sTB/D .)9:WOrc> ﴆK-M72Ku̝ݫ'koBG Yv$K? ׷J*+ vy\jܚi6r_VLnvbxyap"o\8K1Nn豈#'t`&n˙h1)Lz - l޾p; aȣ*ڗǿ =W^BaN\{Q:\ v1]~+ѮɐUA+ `l} +ptz[rkMbpu=ݸ)EFuj`.1t9%֘sToS9Q;:$}J WHYh"wWxTb;TVHM%jqutybw|+,Qp=*?3\9K}GZ3D;]]2_܋;rODp?xd5d,b/D0ba"P /Orr*,S$n$[7=q:Nj5՟|wJϞm}Ӭ c3ӓdS +VukpSb5?yO-}0:\*7B(8Lj S8^CHE3TLNrdNKj>t?^l K)[re#\H!;Wm;1p~ƒTE}nPHHĺs[`F]3Ԓ,YN+\tP`Ea.RXbytl-d՘US1 ?"jRs*5&О&1Y 41Q:$6gbBcY C@S sFˋo^sIL~]Q?):/dׅسz$X=%u1>=ziPtVr&S$X5Ԥlh SB=Kk/p4$& Q 4nحb :AzfFJ*`zN0R7Hz]7RŠ$bl>}+w(-&?}U&tc6=%qR/U~$A4!PJ :@lwH_;^\hD2}%vH^; F0a.X7.>5w!u&|3NDRCz".NSAB1ѹ]l+@cYhj{S|Ғ)'=BYJ/bj wst ow( kusDF˧ku.:Pz(ϝM9;'޸[P 8tXs:-={>i}q ={ďjwߝ"f`]W%_/iP@6-߻Vzu .{ٛsR[o'[wCR?|r=,tXΉ+([cEoW}\jKw"Q[:B(PlUMH.>K( zɩZPi8ҽRDű3ؖ yWAG2S̗Y /zPH6jIи'TE[DT[6zҰt:yh+2'S!f ,7JD ,_ .b~N*ЮL%gM{_7$Y1^zSy!;oni {]ѷ'~䦑mQAV2/>ғF5 <JETz{Y^3EP'-!Zrr,moUjZk9%nExc+bϕ?[Q#򀥋uT؃+'L z)RkG]aV.DzAL_ŝT@K1bFbM֭Dsc,*5=ĪoBٸ4|h=g~\3@m2±3x!Ze\-7#5!vL4hUds0:$x 鶜7JO{^ rB M-lh=j9(+DzbѾyVרtCW I:9-hrU@,Ld$Lz JJB #]$C ,mTԫ=úIK!) &^홟¨TRH؂ʤ"#„&⒃j3,ڋd`|C聚"B9/0b̓;$>GX ޏP]1#˲™G#t0{m|*bBN/\Ϸ nx mѦ~5Y9N*x]8ڻ<6ث3ЏJzʨ]{uz4$ CcnNđ8NS}TWh@fH͢S̎W݌JzmFfիh=+*9:<6ژ=g"qj[waq.`L.1|E €g=]%1\{nQ> i8Eoo1J麻LNH] eY`tAK{H%\⌑x,8!PnǮ\XvFPҡ$b%XG\#J&m^Sl"<\=Aᇽ`ZK2]b88! IEeO*N0^9IRבk!M.@9rR<'J.i ԥcm73Kq!wOpjIUV 3\IދtW鋤NR^$s x̢( VS( ~&M{^~X!!T/.i'zaV֬}e-lw\Le#C/3&u҅glOuOXo8JOfr16Ag uϱ dT(nuhe~1GaJA$Ѷ`#x&JeZI!ZplUlI|fZ+Ⱥ0\a.tK=%~kY qf[uH B2Wb>Kٙ څ0;u ]L^,W^^m,N^{=c%Ejvkgjb䶑6}urn>~]x]?%zaʕ[k`ui۸Wj_Yj(4A]`4>kaax;?Oڙϰ&PbNom%W7Z^M,+`n%3n[l#?,;ik^S`ěZj08fB6;?acebv~v/e4AT$WUSc_9Qj ܒ'/?9!i7c$]/\ZkPK+Y/}lzYʙi%%ɚo[Z[SR B?~˷n endstream endobj 38 0 obj 4908 endobj 40 0 obj <> stream x]Ɋ,߯m91tuU `ƿoRȬ}٩)É)7W{H-o?HKo?Ͽ7o?q׏Ǭ#ǬA×9?|9jw(Z{qk_=m}K>vk5ebIBѵҟF = L!{^ ?o> }]y콌޵ǬzK,,>yu;6߼kt~hGK9ovwN4pKw_ WBft6_국b-gYat~{GX=-lpC\T*[/c?,ľ{ۉnY}d[xv&cUc]qBQ.Y U,-k쌜.ӯza-J3f~'jhٸ1ZRY68+,F6?wvҒ-@jQo/?ۮPaI>/B-]RRLʊ̝Î2 Eή K'T(صPh >U`+ VYkשKoOؼ66wنm51 VȊ=N!3$Oeb*vY%A!B4v#p|hCe*;x%w}F(%ڦ#ad ކP~m+A3?^i+@1,qh^'7^ [ru٫؂fW"Sq]0rշ>ؗ;j\>ɟ͵`mq#oP o<)ZR:{XSlU~BICf1 j\)"K= % DA vp+DU!n="~K{(0(.,im[BC/jjX)J8TyAxjvIgb*L ȯ R7:bP/SD:NbnQ.* $ 9st߁Cܥ¯N_1]*J _>a(D|Aן6wGcD#V!K*&h)ZP̓kT. E2h mw{&0p."Ko0)8f}eEp΢` c:#q4߫<딷.1m`1`N$65q3um \h}A!eT*Z~(<9|,`@#DTȵTE850Ogt)e w^)"2WQBX8ևID/u !HWbIp%`+o=*(܊Zy?) XJe jzE^.&x](';{zQvp(4\OE21ɦy08HG lB~pꆫ&u4c+?dWۜ`WaDxnc_CԘvG ⢘V)ӧaҪ+DD}~RJ]MԥN lGPk:YiHR2RYAgkl[+OBPER%S֬<5 c<.|0PjyqC G7w f*I'8Ξ-lژxy`<][|U5/MG3|{%ef g|NiM0X&ӼCw3d:u-a<ݡ RYHĪ@E1oRZЃCjb`eAPN'NfS4-Zy)'I19#27cA`7ŸT:iuZ!%/]m,U򛛼(Zqw2,ҍB\ȥӶ3Xf6Sqx g"4O\XߖZs! F¨$SMC6}wmU1 Oi/4*5- =$z|fMvEـ'ZLVO+:O$s mT>]ZQ=Mgly1kD:|n(N\5+ p0:T5:ұ3&~ٚJXܔt$P;Nz&\eM2RR",p艳N_]z5!=KxaL$d ˖5~MY)ay4wBW䕹UxA%3_zmqw;Iuw&3;-HzCؓҺ@#hFU)I x7>{l1|8}1qen31=N& IVBq@zcZ%?J!qtE+9nZUhM W^\]M]bjCP޼y#ܸevBQH/]{-hD\da?4h}X<=wP۳#jl5U9ݰ2)2R&A)NO_e[SRRmlbiz;[C$,\P}=Ɛ]O"3x89D'C: +v62',f ޒCrU`H_=3IvjND )>=w{7dEΞp~V'Bw d% bb@' م1_-dXD>(k>LKvBSҪ<j^%T%/ul^aH#HDRI6=Yk[k{,iy<|mUTkxv,18=WxM'y? iAJكQwDF"ϥ6SO8X~/f}-CPxL&C“11GOk[ }$i3%ҵLOb7]a@K6}꼭g&% bAvc1S2#I]%zST31M]A"m\!3%N<@cM})^Cw}˾xJR$ִg ml={I_=ݹN-U% i,B ;5E˿"x(:0Y ʘ>/Y%~~wvޥ!=~x*C(=8C5svt4=3ɟV."i&ANG\hٔn_@R8vuLԆG"ơFF'm10ܪ_(\@$hWtH3{n D-P&gOhdHӌZ=ΧVy`hhݑ'+ɭͤː*;#𴊰qO/I_xAޥB >S, 2l_}ʣ^/~ \#\x?5VX Cױ<%l(OwwwhAq2F ЗK]zX6g#ڡj6sIgG\U>o034.%j`QCj@{QVb@E5v'`zX'hzGa4iyfn2-w?k9p'ïڶN?n㺼)LRA|Ω=U;jjyP-e_=aN/ҸRUHLL]ՑmQG$yOy >@~Ԋ8PxO@{x+d"9Zb|Sg9Zف&t9pFvDW=GQ0?ajP<dtgԿQDV5~dNrLSZU켏 fyWC~js endstream endobj 41 0 obj 5050 endobj 43 0 obj <> stream x\n4 )RkW7`Hy$@K^?,vƨkcq?7Wnk %-u_o7o_~u<^~;)5ǔCׯ~uќeY_9lq'\=fK_{}L#֘$ѷ=B׀ s{.^ Z{;SXe{-zK NI[]Wg7û1&NJ/x up#R>ˡ BqΞѿ=<|/W8i3Jsg_{R?;X*IuڝX}=!|&9dj7`IEW ^̾ɋVܻlj S< {e\7>@7:QZ *s]d41$&ng#zm c@<ealYb &[p)EƜlTfR{&t[1d={)oKN$K'F U1)Dԡ 2l _'0-<PHрo?כ=1J ~Rozjw?$bO8}3&/=hÐQ~NjGԑ3&Z*64 %+C{]iCpJgۡ=PQ{0 ^8 s`0> g\PgU Xi@6PX檀l-ʢaY%2[A%&uR-ŌiRo$0#d6}\Ox U ׈ũ&㏤=wrzxiMpb #GDTI"w0Fzyk<ך' J;W^p3vɆ ʜD#99*)!BLԮkŸUvl W%C# Ir\{ܨ'>[wc}T4" ?rR@ 7J6ߺlzcp5 tBV(9\1sx<¤}**yS謄MA|nC mUw{#7~7͉FP61wwG+'ª?m/#t"唦Lu! Ht8Xy܌]%.2E@?4=UZɄ|Bcs΍mBu܋L|S5}rrQyv%)igHqp81zTQ > })tdڐP6_ 5-=e Wo|"'fkG:Ez$zȀ>:D>'Q֩{B {ĴUity=QgN@у~}aK@@5'D=ôJfLŮ9~ƃB6z|:3v!gtE 9BR)W_ ²IAyS( qD,uACF= *@tJOV-U>貈>"/~k(ҧo=n<]F//)dFɞ`ByiR0]ZEd&&Cfxۿ23Z&l{髗O;Y+i0@ھ+)?˘Ub+BJbQO\dX4^e>ehا6L)@:e4w$a9i՝AF$p݁3߯a)[[XȆ~ Дu|d2˽nVA}:*`P|DC;oMJ0DWhNVJ,E0uDٕ7lu&7~Pii#6Q"Ť^Л!RI}\fBهIg̻ H{2g=(W>#T?}2RY+L |DI|ѯ|_藮QjyY#k|τePǎd7Mƹhh@nGdlh*W[Jh/#ђ+Vs DZ7Il^=dwd(Cd1ƦtM,,s5$Dc I^i {S!APޡ`|"u$y (ɇYC`rkt[!T4=3T.dYyea3CY{=xR2Ģew3踏7E4ph/emb v2i>ъ{t>w ,?﬉j+o_8ȍ͌ՀGnT76rpj@ήHeuI0)=GEdOLG4G4dQ8Puũ͔薞7DȾK^7tm>5pevMeaQgiD}wcq,F6+U5s`(VQ:a)s}QڅDDVxt"@?iYI}ے$'~Ld"Y5 hibA3#]eruiQ]EX{^jh׭ 8'MӋgZce7Wtwy.yJa+ʃoV(=|mCM5R"& J4"{.vmG=)b㰈`L̝<ڵG6E|Lզ3RΖ= Jw.Mf!NK+iڴ-u5Fث49, ]  , s|o.TO^ ,Mg|h( QWn׍ a9v[Ƕ.SzVA]vmqZ=wh(!Z)N!s3`8'#w[( y,住T 4(A=]K,iYm h*@.xoGKغ$ O :Q;铴T-̷ݞ8:9C0A_K/)!g *= ANgI*6S}'kE5Q@?~o  endstream endobj 44 0 obj 4841 endobj 46 0 obj <> stream x\8׹Ŗmg y,H s׏JR-vU٧ =3%TE -mnn?=~T,kox%~&6|:o!k<ٝ,v _:HiڼQ˼46I)k4_WNi!|7626NCJYksuvpWH4b)]6`mؐ-'+J}q:=tO98xޤC|XԓMݾ9uk%~+tYZK{8^1Tx̨1REz U(Ugc(-+wⴏ>WcA7/uGz6]R"%4ԇs i#ko ?Lǔ)EPgIZ0g<4ݐ*jtcCW8O|`> W%PGMWi w;%|qo8۬C7v( ƌjԍ=l};G&%» }T\)jL)װ`n ]ґTwY^>o,8ellp"S/lsq8D<6ZCu;9{_/zcYګICNQphŤlLcW )hkP[}eK=y aˣ!\W8/Grj*jIEa#*JlAI-W ]h)PVE&X`\j:SFSE#!>q)>B7qڼN l]qo*˛ ]CJ3+, }̧m,;zqbCxъҴlX9evҰ&@ɻo|L+m1j+1{\!V !ݐ6 4 7K7RGSu|W*6-R2I߫le] o:8zAyCl+e_]yo''sOS7r\" j{;T< T?C;,. ;@F|3L91z5En1vip*_ Ѽy- E.,̌R 2P0t!1sl0~%D= a[L%T;E0-SjD>?v2E*s݁U "fǜahf[q-zB^G =WY,ɿR'pHHc QDSЫ Dcy0GiYe" h]"M \:n/4dEwJ$/Z=cfY!R 蟕 9%[I 2BB/[ %(#P7`LD'[^Zrȟа`$.uv_fDL4<#-$lDU}寥ӡ@M'V74wë.YVG; pu{Tt60?Xjp99@%JkO^H7.pT4∓4p.*JBXD&X1 (D/;R4UmK{ tW[!9AW][yMQr< ,_)K,:H텁D+~hnaEb)ـ}<^p-CV(Ň8z(cd抗}z( S3T) =GSG+A$)"U%R ݙUGw0 FfqfgX* EL:Nju{]{GoE @P6UH^IRbe"R,EQE[[VKXߐ8I(-Mp)k2Pl`"J%jWҹFeG^ʼn K"E:k$y|]%TH nagQ!HjgSy$"8.)l6$Bꍼab֯ @lO"ָ֢U̜7THTJb}'Q-WcSp^)4k%3soVvN$+3Z$a'*4^s|A,"8[C~PnQm4`8](`',{4_?YSSɠ捍IVarCyX@)GZd67O10RY,76_.׬pW#%&ջFi!,!VgS'tz(/tX6:x.Q#aQΈA{~ :fpjRr_,eП4е ()uJ!y~69X $Votx)Z!6)= N;QrE\+\ڕ}.ˌ7!kSZhڡ|Goem$˱!r|b3kˈxQgSeuO0RF3?uN^r[Sl),_~W;"GI: |\ˮ\`H,cK;~GؤOXf]/q- EZFz5 [[+ʧy5x 3GcSFˁ|Ygn) `4P4I;.vtQdfi ^@[V;|.{8s*2s'Y=1QDZUUvC=q7+Ƥ&<vy;dP~f8䖸Cc"rŒ[]`' |n'XD-8 GiMƈW,y rVV_-IR RN'3rcgH9ǘH9s\@:ӧ:Qt'a7A7ƌ;S^uأ{[r ι׳zcێQφED|BoZf~g+ bpbjc,#J19$k:w>-Ҋ-lNځu]ip7" k 3ag)yްrM!u2U% .\W> gm\q#!U,ԝP [5 1T\(U,ߍH X=IYA^srRY_gHqDHwE.9f&#-*ںIqyYKe>k!2' oBӺۈPzQ3Y'YଧS&u?L$. aau62MGyf(aa,u":H)kPϔgBw3k|l'#w I'-\WT9W>e+}rhr;OnT6gsݭ, E?t[U<7himnsCf<7>? {.KD_bbۡ[w'/=Kѐ KWVo{2J !@$v$IEK H5І&7¬;UQ4sڽE6!Y '%_Ն+fhyv8{uG; Ofpv˱&v`7DfꝨA$W/_}T4E)ZU%`hi_sO"QfuH~[>jʇE듫#w@=*,>` _MrUq3sfW waՙ`umr`@sQQ˔ /?x4K!rOaa@³*3!GtRg~l/|.L3ux J69=<=jHG,xЏ~=d()$ROMrۛ#6wOat]mHw3ؙf `1֌+k@-M*͝FW^6GAzJaXp_~s\@^NEA k1Y;  V]@`a[ПzY~`iIgbկ.W# Yw TO |T{}?ِgj_ )|7(EBX`!Nfq!P| _ p9F}HTC*5|EsB+@51p xVfYzRƧo!>?7[;sSƻ [_iWݘH^Dˀm EwƔtZ7?JjW/Ӕ`]ӵU~p[Z endstream endobj 47 0 obj 4837 endobj 49 0 obj <> stream x\Ɏ4 Sه#@Lb%Q)(z#$qomtw~[qKɿ߬/dyL?A 6,}+3Imofo$Yi:}Jy3MfIs-lӅ{w`p5<.WG>hgMd*{Ÿl-εop2m*o5vYS7o+oc%Kx@p٣XDzw p$U2})bydUGe(2l?nMV#hȂi0fEhlLɟdl_ydS{:Om7GX"O'~9Q6xDmڠu^e8F-uA^rmLb&9f t;9" lӘ&6n),ҵd9KۺU}噈rHP$ KnRll?}D,Mǎ 'Ia, $2Sްۏl #LvNE#]ql;-%?z: =7v;UfRZa(OR fչgg.~fi34C'Tqvoeb>J0&֝V^*X ;p(M A_3^>Rhou!E| ŀ`'Eڐl6 ! (/1d~Ԗ7B7O5o\_ "17⛰L\7aՎDB 4,FI'Iɚd >8u K6BYGxJviJb.uw|m>WLyc]gҺm2@SKƬȕg'Nh>gG[0呮+vXseuMymo=#]М$`8l ,@=I:L5M EnXKQj (ڟa"kU!3Z{! h&TU,Y=uv_oܺJoU鴹\ svu$+ |;bX+Ik>O{V5l{agѺ,$m'zyd9d|&VYHNq @^S(ոt; 8tOD _0qT"P#@|)w]5us@ )?1 ZM.R4nXB`\a3YP!Ҵ LjAfqVRDG TLȽ  hj ,*i Z$5}ܳ9zJ@I4IY Y =n~ePp1y7QeNu%b#5- `C>b]]PT_(B8vXt/WwPK)*^O%GR!:|ch֫2.FCZ_X ,zVAhk-i*Bni~4 FkbBSvKnl̍6"5S+ڭ]0u}a&t4 ^MH7 =F|.s/ Q'O1u拄1|̕myyX7?R.4'u Ab5z:51}kNg?^Z" hqU7DІosPӇ:(ע$H U  N̸tnQ$z_/3f)!&۷[ OJWǝe=]\@WÜB.jQٔeU|iJ2*'f8I>G-A 31ڦ{ eݛc8j^%r2>Aw3|$ꑵMEBJc(h4Ӧ)iH\dC:Yr涊PC.3O:Ŷ]l2n \5Sߠ-enu!4/絥1MZ)a/Vt+&!TPec윘j}kGfǠ|4F Lt.ӜC kS$M2Nd%eF8h|bOuհ"gZdݡ7S0P?HtB#KS#AհI7]$^䨱_ᷧ-tz(m6`of( xq}}vVVZ^N[Si&`W2iq@IQɵ(վp+亟 1V/ :4ru@ź(޽ VB arkum-ľ_x] k6Ee+u-nOBAO oh!w(_X堲XTd\89ȥgA—?AQG7;w$)#+.P =U9Y_='i$!=dJՍ1:?vQ 2wt^JדҺ $fo\gʹU+V=z} F.$11qvԝCu{-U(8]g|!|B [ox7/n <]S&E5I.}Y~sqz-sٕq>fz*pr¾#ן*|˻`X֯W1۩t M܂y]iKm 8|hWD= V'$ Q*/񹯐BORx Llĕ)v,h{zeQDfݫgQOX]alvOԎ{"FɤXzBV{>[K͈4ÿ F ᯸w_W+'0TO k6ZJ|iƝNG^3Mu5[SDTUE,MwmUɫ~?[lsdCǕ}0`HGmWo2}xka kvIv+Q_h_jӝք LE𲶅wx& A?dCf>?U|w|{! ka5b{N)|׫8q6nP"{&c'{3HjVbotwHy^vm-SL@=&CC!ԚR^b!np6oQ\8TJVqPӱȍ$DlE"~z?y endstream endobj 50 0 obj 4915 endobj 52 0 obj <> stream xXn6 }>$uEq/?ZyXV&"db/`V7i4~2az㶽ݬw:`ez}Lۏ+۟,p62D!B~F^ツjYpv;[pCReoAwywڴxUp+kx _+)!"!#A6=!-[pG oCXs2.#T Bk2hq[t yEM)B /ܒ!Kq b j"|K=E~܅:1+ uAA ^Q؞9.wd1g03Ty:jД"#j=4gG̞+G׆hEDA9"xj,!Ta|gnQ1RMn uXHܼ(4Vi Yˌl=mYXU0/r}{huIdDlf*de41cDdw˷t"aZdžw#tW"h{q;2m%O|4a7L4Ra϶E6VniJgWYcyɰ B^|R"4rR2[%g9,.6|aיǰw!,dZ;evPi|0#5iAlD9xzLFwg8+~J912+o d͝KA {Ei%,R&}Di/Cr0ၷNNɅ텈^],.Ƒ-x1Mxӥ?eC ۅdwWBE$;.B e~|} endstream endobj 53 0 obj 1497 endobj 111 0 obj <> stream xսy|U8~ﭥz路t'tNYI–$@-″:>ufGPA(PQ\Gup}<[՝0/IUuֽ{{ҷ~c2C5[f݌z!tSz?@|w"?X|e~Yx漻GSjr<'Bn8^op 86gY#FͽHCh)\GkVk>nc:Pzw}WY{uv-P9xAI`4-V[Jt38? Jzk[VHJYK7JrZzc.m*Qxi)”0cJ`븎.k.[0_]% ~jB0W_GWZ0 g 4׷ɆkARBKi!=L|Hvg|~X(h~YexLaeJqnccҀ-`ˁZgwzDP ,Ȁ~GxP2_.rzK?>Ufd5an2 p&-:?P zʑ$z@8l01h4žL5b1)&MkTЩrTwJaND+lhU>LmFs5;~rb6*էfK& Q}}t,GpRQavY{&ŁIwl&ۥu`B~NUSDrcXwlA+&:~ANY, B1P vnC=nAet;%hb4&Bֺn ʭg]NAjC)em-u6@;dqfNˉ;$ۦ,am[_|#yƁ6)^` R*NgprjfG*V>,(ꑙ%OJK^r¶ X`p)ܼhYQ^yJSi(Rpk?C0ɑ6¼N`yT3! V%Y8E_(Fa>7H5d^Z1i[WǧVJhU25*tXpEGQYYӥإ4#~5-*624A+L:)Jp[[\P(}J!֔P(?|z3-VB>QQY8e TIc`\hHHxX[ƺR |qy)R KWH[>'_;c?=I>R1{ Ic``,i5Z*sNTն)MVaSk:4WF\Sh[Hun, OU9O;/2YM~S77o[=*U؍:61{G˜y:(=Tq2pc1ym:^6P-U0_k6&fqB "o@˭ -դfSK9=Y)V "Ҡ' "-6qLU׭tz@Iŕ\a \ǔ2Z ;@NZ$"1C 0Eh;h-2>9,/{dk ؐS\0j3:T6Ԇq0W`}7瞍|R{C=%~=>3*98D4Idj% a=n遬gp!gԏ3֑hM_x$J(ʜۏ0ehJ5zbcg+ʬ!3c6%cT< Zꪶ" ,0Xy[>Zao< Q :(|Y*KJQT,5f,zUꭤ7+k9$ ӗ5`4¬RѓC@upt'ᤷ95 t+P<bpPyڑ압9TR;a'pWuyJ,!!8hA7Vǔ[bǏۻpN3뒹'A>me335=)âE>Gq 4GmO=,ώ_)Ns\(V)5HqInL{cysApN²Y5KvRKgZwpk^gp+ګpUUӡSp0l1[eu^eRR$WJ8D)&1LPJ0(Ai5vՔu]9 HfR© Ց҉=«JJjnʱ 74̩yQVB.^}rQ(*s_+WTKVdfݱ^=!{݀\؛udy#J\f,rf/Ni% W*ܢBnZI6g*Tɹjӎc:E KIS!P1GghovAF/Ҕ yV`:ץpWdL$CkD$5Mr-hm!(lVTQ6f/~?֧w'cx,a^!ۯoN-1ßpBMù3Tk6"wc;V4uxilx r1Bfcid254%)1q ;ʬp*F(Mͱ{"&Kk֯x]LشR%&R/b8Hr#NKy\>#5"uu8d(1JqR(iъjYwR>GMXٳ Nɚq+UΝ=иJ+& %yۈ?3;TX$zp1v`nUW-{t+z̔gX3-ks CE&T3}Q:v 9<& 6$22KYlZ6J:s6#y̪ F֏m%S`TSZJj;I>E:%lأ4/f33;N1oVręRv*TKY#l==T쐪J[5  fvЧ-ʹ /ھG#Bl[u]?ߑ1y@y~%'C~pq$ďT`5 !aV7O~:YD8eL9#`7Kٚm*of[mra␐5 ,l⥌۷ v[#OUw':5ga~0P""/S:~LE`lH2BTjG1 "ڇ r'i(k{r(cI%=}3Ԟh<ɳrɳO]DsK9-RKI„ݥu-. W*f&iB )Uw=Zu*,6 tZW/JeA/eAndZ-b) Kk;JDlUb>2LՍab_Fbc6c}J]&b^UwД_[9]&&T¬Ȓ$u$TS h1a2B G4v6!%4'O (qBXƐp~ ,U7bsST7X78TJb2#Xa232u "qvkZ&b:Ugq+0Uu(y(y{(O8>Lm[oF6m&<| re2z8]lmUCUz\8κk%پn*^B6~iЙfOs \cc\*B%C׆-B%.;2n C2 tg/JIPƈzXyRhK{ =l{J60'{n#ni. A_s]ӪHާ{|eq҂m}e;N>vHOڳmGۮfZrX]HCKvsn_pIi'49 m,)PιvПUGT / zb;cS;?,Iidm2{5*C`80—(¦jRmL'g7- s9鋲ĕ]ۋVnJOj'!GL:N_f8s{&uR` *7ҳJ\Z`QBke{q`F'(NKh4Yu蒒%:=Jx>R^qwRri.\bq|cN-J,QQY; q4\fLb\ ,̘8_31:Kp}ۛϝ5\R=⯋-ߺuʤG e/캦k8~6oKN︲{qJ vcO|0Vjf9{ɒ6:2?E>HDWBLK|;$~$2Gыda6Rc1"|Q<&,7(,,҅}M:%6ox'i*nU"tMGđXimfr}<2L@Qn^HQG:5_Y; cOmf/t7[vh\7fc"8㽌 Md+EX"#UvݩǘOP6j22lUg2 d!ْUS)Y_L?KA&MNg QJ3Tם>FeyLZwjm%sb62&K1[cz*L1+x1 =K3bVEuX,wjn..ob%kš1Ym"_l).5lJWϬ[8oeM{x{CҖ&喛ߘC\i"# $`z@ Ҭd}:sUYM`!CmHd*iBj_GGzow\۹m:FV$دFSy,pˡHUA cPur]󳨭Y;~4Ϟ+ mt2gjIl_Q&+86[b3zh)ɤy-Nv1czhygqw?`~6lY%oBC'iBmw<@5ȅGqhW%[r*lV– +|)ȼ-Y~OMkhZ}݃ mW {)8L2^=rLk4YK V7-X͓䖞ˊq[x+>JB !̹\88ݧ %R|h.c*ٹbBIQ[ ^Srxq`U,EaA>ZjjVV= a:=OB u2ܖȪT*C?gVf875;N*'9'?{t;DcBpQG wUJwRr"8#$c b,F͉Kfeeq-Y|Dl]钁?2 :3XcoK,èXVNˌ(ߏg|i}}Wӣ3 ߿pbp.8̛VORF'Pd\Odzy`c4}I=EWOՆϔi\P*yBF~K8Bmr0O qa\uAdl{A X"ZH@z5ۋ#3^yMhZDXZUE0zC AT(sMwZ [4Gl@f n=Jm%C LJf 9oY8" h@(nQs E%δp}̓fz2ɼO?{8¹Gym>,&3˩c铉 ;hdZHH"Xꑄ91 :TW=:nAX*]^8L(r5[>,G#S~Eьgbt{4e F/ 5ZJcořA-Ы哷_dN>A|b< od!1YDe {c\KYV;o@-&LC#ЀI*s kl 60r]ƌߪEm!@x:pGqc?⋧:~xh?/N^4$r#FUTK!"$^]# ypMbb}=0?4ښ*3$IG 9Z;=ɳƇC'5ZKtsUJB;8VȞy̚ܗ3b7"ۡww`VLx.Ĺ0YQȖ}6+EE]N?\)<< 6 "r,E_<'f msTT{G4{.ZsN&¥:;ԊFt7tQ[>J11e|6({مFQ+fOg~aEbD(p$v^$?|C o2LW ~,!Ȑ$s"OQ^ A $_|qUu+Yp Q.ڪTxr\!_(P+T-lׂY]vo2Yv`!9D߃S|k,7W ԥOO'̊Lw8ӹ03-7Q-ڶE#iX%DjM ˎT/纗~`[^Vpa,p0|YfѧMlӇ-efzR ߘwK㖽K_ .3bcUN'|ʝrJᲸw)$^gH#N>D\}O" z rD~?Q?0 ˥.rSSLDE@/I*G>_f(48"[elݍAv"2ϼfzl҉h* XKm4Ĥ(=I@O[9\ aE 7~?^w4Yt|._M.3]fA5R =GgAZD9fMsⰧ09LǗ\W%5e|4=2GHm'm Vs }S oڒhN\ +xWcm;Ʒmo?͸/ϟ;>;$?47Vn܀U+M i5h,nS p5c^i߂/^n`6XYuQ{[d(^M,nb LVAmT?X oQ4k.wFubŕ(:䦓 T"&4S/xGGMv7,+)-u9W Ȍ~xzEy7Ow .?h7f֣J@|wL& {S(ՠ&9]i`u~yfr~}̳ vfER2Ģ~tzfGnFµ>pATƌ0*m4#T#B#ˏ62Ř|(dL.Tky hd62H-R?zY"ήM7c%W>7 {1y?8s yK#~28tit/6<5ibc%r)\ݷn%W_p[^,~,}<)9bE26'Ą ZZ*p-j/s9J~+va*X+YXOiX 왐Rb݊zAwh_)6Ffu̯dB NU>QXfz%XNbA;[]bH٫[g6N70^Jdl&QbUNm0Ws4}.y*ܽc[A:p^yDxkd4RTch7g0϶tY6Ki8NvGmQRPbgb+ m- ɗeQbKUw$(XOI mv P|CةuQ'ZR2|E=;7RV[;2muxQY#WN] =W^@d 0;}{g(,tqylK zE],eŸE\(\>W"i*6˥$3 :3kJ]\:]fkZ'RC&~rirԓҶsGO|8ߜ[UV=65";3uNTPb$%J A%Ŝ)Te? NnxxR~%e"Mvp@߅+ˆF /+r_rx]|ޤRJ2Z؄(!:I@Teb93q^ l2Kd:ZΈƂ͕Dr1V3frЊB V+|JWJclj ,tl6V20tRz.%pvB8DG$#SR^J ׍0}hsqnf!iB%Gv8sbfA"۱fZbUKїw׾ܧ!K m}cSle <OZZZZZ,WީʫiYV8ⲰljNQ97QI-'kJEy o΢.M7waܹ3J͘?Xqc{o%>w銥˺eKZrS|_&1eIM:lyuٺI7CM:t[:ނ61GFq ph4b^$ `dvA}Gb39=I0/T].P[XIɌ?ͪN=4:f"I_De=<5O4')5y]>H+QLA'DDC;:.آ($HB,vQ:0ɫ qO:lin<{d$e,Wi'9#|4.wm~jh 7kJmr;BFWMSH VJ[%ߟq ?_>zAQ ȗ9}Kgn?ShoWʦS K:,4 P8]H7Kۣ3poWU/]s#c]_*]1{ʸ'dss_RPiѦӗr}i2HscU A5+;٨(~0˦ا!si|b+l[33u+$'mNGJ(d"eX-,,Ŭ cglt'XM£≮M̴d0}9e/jUb&k53r2"fܽM$fp8|S쉳ouSzVm~8wBpϲ["b1#/t{RT95[R33 f4;Ư'J/uFOy]i'zD"jXbZ%IҬ~.yT|AhQOy+qݳ.t(KtD<}B ᛓ)ed|bxwTW];#&0 fz Hoh '#(%[P=9D~w}p0Z8򚖽U,~}瞘K} K~US$.Z\Pe꺞g?z p0 )c MxaMqDSM}pV9$p[V]7A'pN)R[؉b'"LF*uYFdLxH͈).4 1)1|>0p33gZt3V͝|_7{lGG-ӧOk;^5utbp2YTҺuijit8ABey%OU=6)lu3UX]U %)G^8-;4 2({-sG@&{,tS'odCPmhZt |ia`b|{Mbp4Zm6 :J 3in*yjp:ѭtUU1}zO.&VgO,0QN5I5ͥUz Saq ^do_ox~;q2{A9lq2y( ,[l-1WS{J#1HXAՇϳ[C't VYO =0iTEW>W*JҴrERJZ}y+^ ̖,vN1`VE[SZh]Zz[ʦ <1*%Ļ?SeeU%1ZpU„U6k_"UA66+;pw`6fO-ͦp6Sl g@ fɜ=LeKէ uB82}.K| 'K42l͵'GKx#1q<_#.~ $)d_H "O´<3e+#D#Hq5*D3``&J>T >NSedLT$NT2x,Riڑ{3xEcgïQP REN6)y5\T5I yJnDC(RjBvE L`Te tItDڪQ^r-?2t[j{f055>O`GB؊x1[L3h/{'R5Yw chm%kX1OR`3R4m&PTʡ?@ÛoD5=`%束ɪzѦ}[@mUKHxeQȳOз>fѴ*;ZfPȫQc<*g/ :>yfӂ&ɤ[H3[&7̢cJh Z ,/IEeC7Q-`HvRG'<Vğ@H/ ,8Ls"98RkHpsK7pPb!b#n툷#!\q (nZ ~ #.?-~Ã_2٨ :e~> [G}_9s߄ @5 9$h }[l|TW1:ABz@ja9݄ tMkpK=UU4F82id|x>lWs!=9?8<]he.<mXvin_ \b7RXb7d0{ajJӱ æ奥{6,7Yݳ?~j+6wmZdvNJ53o\ݱ~>دgsov%eDս[ٵc*ϲ4 k=xh5@KlB]h%Z>m,ǵEP==  |rT .z=hl^?j`}tj8h\κMpL([6}?{ ꏾ6=c?'(F9n? tB kX>]]zw>#ZQuqmgww(҅m2R }Z6.Mo`tYt肣 6mA7}R~=P։ PѨzA`xdOa:W t{R8v0v~ӾùbN6^֧-(v}] k'njNθ6kZÞa֯0*=#[.:XZSF1џ htgu&;t0ReT׳+}meGZg#> c.6O.jՋG~% JVhL婍^L`4n`l-Ef4>ܤuMvJ^ 'kwOaKY9<5~h2g-DWV'v:&'CoJYḮZYҊ}uVFfA5`%YFϰTgdF`U_ڇգ2Sx6W3-0f~"?=ǿje7٪r ܏!q:V[9~|lg/r?^ 8ރׁT vlOWDd}la,HIedB:}'kRi{vZ{e=-պKG/ 8T`ɀݡsg&J 02`ـlb@GԀB C'K{i@{ &z\<_.L@V,aӁDcZa#@!9K_y]V9UoQ2 +e`@^`@?8pzV.kĖdsHՓ']O>$p‡|Ov?<0؁}a;֕֍ 2|u3}aS`+:}ш/D3}D>Џݗ3?Jk'[*y&^Y?XF!Fs k78}MzR+,zXve#]Ovѽ wܼfs#oȎ1Z2cN Kx)>ɷbWdվB{_瓗˷[}w|>{/Gwgzj}{R ^;V*-¸o5M+:`zb'`# [޴l m6ԣgp_M5Dw.6]e TmZ;Zd1_ endstream endobj 112 0 obj 18694 endobj 113 0 obj <> endobj 114 0 obj <> stream x]͎@<a3^BG!?7a ŀ0>CuM)[E|] mcٷihNaN/]N><&pش9^s$[jOn2I}wgisd_6L]M_~lO1-s'U\_[ȴ.Kx!zm mudU>$V%K󳞖TͫE[T{ha|7ЅCzE} QZsz=?P69 44 _Pk_/\C^/! hZC~ ?mȏKF~ho:, 6=מ_s!{x~o1͑kmpw"?wo%![.ڇx1'^Ï_8VvԟՒ6iZ֊.2'$]qQ߂@+ endstream endobj 115 0 obj <> endobj 116 0 obj <> stream xzy|Օuk뽪nK-YɖdӎxL";fhkm63$si-KƖc!$ ;d y@BNUK _OW{ku,Ωjmnیh"(q/aV7 `_rK| Dֹ%wg"zܴy͎74C0ݴ;_|ƿظN "40nڶ#>H`'n_m7P'~GKjwп+͛_V M؇)*c No0l$Ùr{> /?XP8 ׄ6t?*&t7ZH3Kajs,OYa[{0ȩ=HaZ3-h:L@`l,cMIGIh-ۅD>oߒ)߆8A.%'4[7݊\/F8~N(ћT\5p PA3D89dV,q$yQSzǝqt O0}l/wFc;̛q|G`\&ٴQo/3,?9:^!Sn] ֡ChmH`e=zXLIx-A,mF RoLO)7Mi0='u/ )U&D2xKE7u߀;Y~bgަիG4,iDА*|R@Sr;UХFSU6mtK}O/BT=݆[^K/a<4"L=~ -xq= ,iB6BU&a4.wR*x\, ͡yQ3aĈIToIoDTN2I6qp HQ@,em ~f+~P8IΩTl P AϢ/W"BDg[<+,aKB+^ƓU2oočbQ`l:RkTgONP LM%aMRG{Yiku3YY}9Ag?90 y2`(>xҢti0Qm+1}8Iz>㓚mqT8*$mvQ,6\iE^*/C%:qO`Og8K LG!s胨`Vc,sQ _W-3 !H! Spz?*].jgyFsH#Mpm!ǤE_eSūRimI#"TwܩꨕMpG1"Ԑ].Ed9]pvj`{'6ثQP<:ռ5[qn$&5 *( DT 0-M>r(g iK!&N45%L/MLXH~2LK4%4yPd>݀h]>RI"4!-/.lX`&T ]BQĠ8t~1"Wmŵx195$o@ɋ,+&.:h6;YF7!ȖzkDŏ#9⑰,uYЦ7gp=&і S0Cj`bl KL "{Ծܹ<3yr Unh1v:nI;n‘p&2'>D1=Q8jqFzkBlCT!T[Hs1Ԉcx9&5D SX Rc3\$Kf06 ;-G'O8N8faÐi:jɘ~1wVn!U^fVه9k ߓT~7ܹP<[n م\sס$^(ҹCsU;0̜bZe9&4 mB7MTQDD=i%Z38d1 }\"+Eoy)R|iަ~4y4V LCVY;QO,ΧQ7=VPIr84&5t OWr[Ax0$ ̄bZZ*[U"4JZWL#BmMۺ{}e?!]h:hSYJ!X%4$MX $)Z]Ij45ZH@8 Tr77ceڿCw;I+}WZi]1vŊߟ(Op ez[T t hQ'E& 8=\(p> #MhLYPc1)ڜ֤!fL|jQNsqՑe?ڏSM1CΠ$$.@9;C9ģM7MΎFN駇RnPhjuGfH*UZL%3يJXDVTkpf39H\RX{=`V"+iKJQp#B>Og툊1ɋC{ǎ 5uѦʟ$^xwxM[O'7m"<D9i(gB߁, h|[x=wa1*dAv4 Mµ@MI:| '4L,DRKZ=e 8; =^`.S~:wf{ VeKVY2 E \iarh2Њ9b>!ĭp5\b)Jw]\su:xP0m _%\S5qqVÕ _MKZssg7!&WN$r;Mzc1=ƿ,Ak%Se#V:*aw;WeꁖB\r .y[Mbevrvev|]c><]`_cQ`ƅbpJ54qZ)vNZ`L:?XٱvM?ؑxpD5nX״﾿u?nu~ػbeQMM9Uw?9+odߥs c#ݕLݺ:н'g@k O=Y⯧Q1îDsfݫ0鎊 \_/gL%f+a+`4wJǀz̽Q˘dvej꣏=)582XsڐUCΆ6 PQנ[~Gtu#Cz{)~z6ᷟ}g;No]oJVq| MCO̬C(%iFx3RGQ+(jDJS$ER|J22,)k6WĆ2/]/-UFfÊ?:y"Fhˠm,OQ RT(x7QrRJ0[Εa> kú}P!TGQ/d1]4QZ3D!T uQ{;n b6vͻ-!|&# ?=o9kReH5 \>&,w.NiŪۭ/1?ȏi^*(vae vx>8~[ɥDCx cLq}w?&jʟkTӵ?oQ?&IoEyi/ ~c%h ڻp'N2-\v ;6KV,3Ƚďj,v A>(8wSR/\r?=g[ K)Q6[%%~w? ^~ g%,^[<,߉q7[qU;ϨQ`3B4d$} .ܯwv#KP5@p2pRDQjy]N\~%sRA|ST }'RND7Wd.0m\v'Iԋ 5`&WYZ>ZNB w/b;;0O lј`HTن4= O3SZ@Zw:A~s6^Tʼ4.S-ɏfSQgy$7 `X i9Q"3 Y%CGJfAqbF5!Ԅ4]xm9({#?ӗ \Aw(*fBšP03\H_lCƠ)d 4A{gCWㆸ1n q1n]qw}qDV i@TɗiJ 60sNNA7ϿQKQm`w6,r77yrON<߀RgWm*l ¶Tb;pF83Þ7 !]N_j4 1SY[c֘ˊeDzsb\174O}^ V+7^=@O^2'?WWN{f'g蜔>eHA})eO9RTF*3I\)wʓ|) U*Jz]Q"\&m3\Gל%7_k!qyoԿ!3.zdn{7'crX~l~NhKll~Ul)-XY_<~Yν 9ԕ6Hp ymym ̀lDpr.NKRFtL`UyUA碈1DZ jU;W LQaXk^ifG3Nvr#rcB 9ud͝TY|na^FQbԿr>a@guyzWUS|"Oyt>1Ÿӌt9dIJ~塷JV?'ydo{`."|~x߿p[S[Nۏ~kU j֮EfYE; KqA$FĬf!Qd3 (bDQR!.f"\.dza{=6]ˍG]+>a} " UҪC&ɦq{Y_}z ˇN; 2?C_.B c`xǺu2_*BO^{L{ W^`ѕnt z;i$,]m۾rDB}i" T:sܬvHR__bė3ߵ44Dqz6ycҘbeX\g ;QpבLtU6naFiFE5 [k!rjV-\Rޏ{ѫ%Q *@4d*\X5%T'څA}?A΢1ͤ?^)i)S!iW)7ls7d9tx~Ԫְ>ԞE0]dk[By؅ )%EB/pp_kCf!t|N!˺X?uLR}y u;];ݺ~<I@ 3l)7n줻.V/S1O-MjםECxLLѣ܈fKuY{',G5K͡+2Fr REnːRLv*?+'7Bs| o!yWV[t$6nXbY inIy[CQ+喑_4WUw(/i\nez^z1St{w? tz_; NηK2ve}y}{|2-(_:Τsw+`_ 9}:d|sok]ɟ2ަpsZ^WBnUg#Q+hc CAkh0l4SyWxqmT\Mӻha/THsAڦiSa2`XWG-$|_Y;S=~5JD̨|&ySɛĆHUt:~Fg:AG}Ld$&2Uaحڀo r.Un1 +{L+T`η8 CLSJ \[n8ĵ-6kԗ՗=u!P7<㦠ii>&i̇-/Yd>V h8ea\ eFx*tL4ݧ!l3|{U 50zo4/(ۺ>}.}僕7]w6߼Vl0p8ZxskKkBK߶>~-ś[nzkImbׂnsW7lnn߼ykY2Hr-|Ƕͭ7ot̞}m[7ovU%O)ROAh# "Z@qԉh+ ¾(6E'aB8ފZ`kFz  8l[a8o1mQFK;R,86ru\~&8hue_v쟥m3moUWmC[3[ epr8~+9RH'?C3Ԟ2Y6Am A\4 RZfLd.h>fL ,GD̂ɂ( LLOy2+9ϒjD*TȤ\&eK]t ) X&EdL eR ɷc'H L?,?A|xg2}ijv{-qGiWcr'H GrY&{-ɎY 9A2 ù8{Ʊ8=@$>b fXy L0A:+J4 ?A802eBdBM@_'hAg_C_/tU endstream endobj 117 0 obj 9043 endobj 118 0 obj <> endobj 119 0 obj <> stream x]n0E /%CDyH,Pi? $TȄ_\Ht=sl~wݘ9ШNk=]oHܹDvWo.ptٻS\&[ػ&?C|j>6 _t!7,*)> endobj 121 0 obj <> stream xY{|T?yIܙL$IB# O$Q#G%2-"%VY(]hmZn,Frs$mk/w;L ((bmoDzm o%>,o_uMe3Hn԰KWaš[E,r檆滉z 5kퟻg>g15{ZbY~x,k>[Լ>WXc},^J#DŽY^+3xA FbNWRrJۓnSCQX&1pQn&>j|ȸ،5x1ߝHd"A>=p.?iX.$ΑgB5|lzyq m6כH6| _p.L`'&Xȓm]Ljyrb_~WM`~U|yb6[ťwѠw͚XuF3n+ǺcV+a5(G.vwEbbk%"fX(فg,\ji~,~@ D5`R ؋^#u d1;BIv Ó. أDdY% el-RNj12-\(_pr K1~;TY'q&NlwjAl\(HbR\Do[=vϝa?pWɭ7,A&`h `%@viRߥI((<>n:5RM{p&&E's%#PRlD_M4m?iW7k{=4hSX-4 j̲8Sh"$ڣ >U?4Co4j5d[gnp i&i$$cJ8O)OeG JN|cPlS,XdJAq#o_+Pͷo=D/2jݳ/w# K2tc'qgeJ*X I$l " QU)<9dGg 6.4a.¥ȁC8FTaH\yY@Yɐ+?uC퍞0}t_| Q"FLkhVeOO Cq"?%\Xj+ՎJgur۔kKUlb l 5MѸŔPXW2 (O))%{>yӍ];;N>y}Gޮ5D$uѢm?Qm _++&ֆVxO}H*+cc\YbuvvMJ{zӞOwm~ ڌxFFvX$[%XEmBFXjZdk7tB'd_0wZ:Ϋ7-q柝WD1C{NvXw<ѯI{I,k&>F%Al x}d]ɡ,8mٌѴLBa808ɾOZ5$3S (& D 0,J+ $\aZ6z< ,'9^X{t?2884@ϡG,1:4#&UOG"o  2A6(Di(Lg swqwAJJRh-]88qD}DG6 g0DxNpg W"')=75gHqГd?4\iE)}~[(ug~#Ynf%nbHfXGn=_kׄ*B&a&,Ű6aGؙN&1Z9ud}ZYսO+z@.zϐ[g3t;/kٗ~ZdĨ0(r +&[>[ݡSxҧE+ 9R9HTR( :C&KA16Am6JRR0ChivZA}Hq)&O?lV{V&uvR^܈a?B?_CpHی|0utQjDfim15X c]lOn@KD{5.8g˃m|pnz4LY|K5'/8U6v>NC#~v& 8f_az=s $_Jcޫ7/{gY۶l~񵏎}3':}漆="'W~Dv.[k&Dk:yx)e@/)MIW#)Ũֽ'Z>B9 wG0Kh)FAq>1^$^_FRCgUl3i'zfoکSq#_C$_'.MbxL|l$sjE}/Z,OG$=*'j24N>׭VSDGI*~M,~>r;ɡmӃęF,gcʉ<0Ճn렔)0`tnA }{N^S()ʸ.e~Ђw^ ֙b⤻հ/QKI߇1t–糈1DSM#HZ$=⍌d9 3P)Yf b$]1)fc5%ybi76&c]Qr⼎`R7Mo'O{coq_ܿ+RZJB܁E5wz|vAoc+ni;Dq0w ԩE`CnrZ( HY,5#g8ᘜc}hԇڅӄ&R.=2K#3WEZEP, ^YDlV iE};m;,d򕛙zvSe7ZnO^~s} n={`| ԚcTOsL.M:{2T8ZNi< q8M4gNKq!n8mSmvzk=̯8K_b:/"W>>r}9qb"6q-ۻ#o .`ð @8da;kp?3oa~wHʨGnB:HSi2i+% RW:9U9*> endobj 124 0 obj <> stream x]n0@|!DBH) .j "cr뙡ٞ8Sc9|u,hxw n d,tuEo56}efӍEol"6G=^!_כ|Tܭ,,yjs;@HYF~^>/} bZKVQɶ \knQTw[Sl>4C9&;G35<ˈ`M9?:KOd|S#I`/ Y)syS}N7JO4x]s~th8=,z endstream endobj 125 0 obj <> endobj 126 0 obj <> stream xy|S(>3JWdY-[זwxK,c%lMpl ,*, g!$d7{,MHa 5$y M$,mi4iZك̽^~?{f̙͙ 2a!GOw`m;BctN| !u5=K҈P]ӽiaL$t_2#TcVTVkPN ?r#pԇ*reO`c]<@Y ?wx#}PN _Q(?T2xZhuzd-8[t%$ ?)ArȉP=Hx(>mo ) =)BOOYBȁjf_h;RPsZ b(= :ad_V{zmCFbԇnŗƆJ6*E^ԏcͱbwA?D_#=J@C q'@~e0}\+ckb)ht !>=NQEcGˍZQ%xIQ5Ď!;̱FIlP=;\(-_#kƫ(K٨Z@?G' B_ue5dC321 ܋d|r p>^lGH3΄oa>H 80$:iT@F?FX#Z3!O+P=>V\qތ{1|OIYG>亸9~<|NufG=I0vZp P'zVvGm'zlG)x !?GaO_#AI"I!xIl E~@s|9TǕp\ Tmvs{O1s..ՓΪ µyˇk8~h2L.xP%Pg-.иUl%<_ Y8y=4~[!l$nFs)!s"x A2@v;(y| 3s\7k rpor>澄'xg>~STzWSoP)f %BppPxM:~<);n#E yh*كo$[(ISmT_D. Y>x"E>&q 7dhu-G@q4U-]`[ h v ڤj /G)nB>[v0jj9^,q[EtzE}138*1Qom]孥D@gtĔQ\m"PP & l)DWnq˘|Nog`es 9,>6s[kOoMv9C-ر]^<5--0%sv̅o&7J0`JJ^_[GkJQwk6MŽ(Z)e$!(v %I;)ѪDoKֽφv,ݴ\'Zd3`')TtR] :$ k*Y (4i+  E5m; ZOGUW 5F.~(HdRՠ}|ќ"B h%3r׏_C|`J c~f,DIm92 OLvo&7>ɘ5(^_YѦ邒^6٦@Ѹf.(IX+(IdZh6DtU34Ksb|9oѥbgi/ꦐ]Xvp@0lM+v]&O@yƣ&eXHM-Q?"UJDn3r炣۱cWmG`,6DC;&g,v[ZW]9%͇p&!%fu,E2ՔS'_I)IZZ'WqD˪k&UDqMpkI4.h|bT"Th.2r~AS1ϳ\bܼԺNԬnR_) jZ?R[P1ӔeδPu=݆G:>lYϩ?׺jJ"M,7ܺOMOԙ̼Y4&]0Έ ƱR^HqbS /խt[6[vXt!L! fխb-/_ZODSZTZN7tbW!4[_3,F,VO%T*rN7lFIc1}: #Z cט-g5  VdB:ǢF8E:ܧ۪#1̯]d}b%m~հSqǫ9WùVMp/RGKg_ ˷7o9=hvxT04Qy($,l)vb%+(.S~Zō`q؉}Bf)"iZ{j ɵVMf0AD֌NtTF3M>Yb$^Bef}Ak9ʅ/V,u 95VڒJ {L׏?s*CJ.>w|dzg%{_$|y_J$73W}n8iptW[K+]KkOBQ1cSDvl6:m~;gwwE"|['òe~ePMtg;e`SI#ׂFؘvQLdoq{EbO)U"$vf‚(0\Ɋ)R5?P>η|΀RVT!pխ@aC"MHaB)Tsqb_&m?Iʖߴq(`p[㟉]j/ƿx?NũqL3^Y85OJxO8O9cN^L6խnMSO9S(L.Gz2K0)6*'(SuԮJY*1:HgGg߹uqN!^ xpL(wP:숧36 :♻SXaγ' G Lڟ|J*R?& EUK9hubEmJXJL;:,E-^Kl bQ7n~1>u [G =wrYWV1>w~4$JUt[-W_M؁Ԓ+J b^䫤Dy‹ b_r`E:f 6*Ojc[`g^OYBU60U^uU @ Q3uЙ&;t*Tu㉵Co_<ˣ7>`dxH܎%Kn7_Zq cG_~~K5:NOC(xG1fjEV[/ig׫ȞtPSK`v`R8)̆` Oeu(vK1> Ԧ&M  >eZ#==H秀Biв::dev%tnB׼4d iD%QY~f h2pѨ5* )oHDF%Qɹ}SJX,RI͢0W+^$G%Knh{D:sޒo$_ J0aߏUsDURUy񤺋suE\2R Vc~EZMkM8OqwS%UٯԼXZu2#s ƛx5At`jδztM?=j^zf^3,3/y鉛fibKae/Zĥ67>GOaY/0Oj|Nf|6M]UWe)L/$yS39gבe[n_tKo|n>Q,rUJT4(-+f]0S~?,ԬvV ;<,S 66۟Jw!|ܤ&̆mlI_llP"*e1Y"cr*K~`Dz\7:\wkdk1ZEڝڨmYmvXK:iu|,Ӫ1RԼN-G#)^}?K (Jg+JyRFwAg|HY#PsVVa!Mt_I9X덣ߎ"~-_{BGYh1^V^pBM*0m ,pd[O)8ڋTKψG[ iY蟧5`&hksO3>">`]$ĭU %ɣڃpτ3293GMdDA_"-2hF7fҰDX_  3L`6v\4(&JH݄G6n +h^r&|N>] R/_j LVUNmr>|'={][W#ׯ os8Nºaru?i-xLN8z6eD9D؉5X0O=_\ݢYi4b^:JJRj_Qh;kӹk*\Iw n[%2BtDCTjevu `, .-@H &3Nĉ~=lJC XtS`2C& 5ؙÐT @1NŸpiu,Ĕx ԬlkUvUǭ-'|EqGnC#oٿmÙ]_^~ rEQ~y_jEhqqg%ivj&Uq$";T9OJP5cxQŁ$fbVZЭЈCl=>M/]! M[R5"%o{hv+fϙsd>eΫj %dmzʖO]I\}-[eD?׶\hw?}ofμ4sg\aVʬܹ)uM)M!##-w8d)~iqcdh;N`DP$M@cdPvuun_^Kw:O8;>ׯ>2wXYxIȴޡfQ[K^KX9h(Փms{UEةܜ.Re\% /w0ܿo|̹3Sϟv34}Wܒޫe&%59J *d,ӕ{^}a&>+ aGlԕ4',I/\QWyƷ3Oo|_y^6ޘn,6U%eI^C:UAm}7]ƽk7׻,B{<V'S#i<{)1֓:\e5w?L"Lz ^ 9t9]OXh[,! &2)^ 6,^2!^"=/b?qߒ<%YBkdd}- ֯\N4MŃo)} + ׮k+yGC窍-_< s;Ts~WR]{l4 \Q2&dsrʍK+r[sC9m;7dg?qc|ݑ2У'::74vXLneNK @/qrsjMȷްKg|bbGa͹*/dMUML1jiCgbgS1?d?drspwn9I&T+EJ6X34zWHŝ&_ZK?t46Q:o 1C(؛*gMe8Ȁoar3SK35?yq5Dm+U0MMmĨVfweӎA|qqy߻R;?B'{㉋cvM@:s$%ųЇ^ҍ!s6Q rx38`"r0H\e硵{_\TwMIQgn|bu>v[Yz(#esܶ61!-];%y~2f[jȟv7Ј0/9!H _ bEQ9d>NmTt :m]/ ;A[ GZ~j 3/&Hac0 qHCr$'&kڷ+Gs3ꋧU2?p^X_R;d7`C/}kѳ>.lν%>D:nB~Cn%ᖤSgLb3~9@XO2ՠzhM@+a܀23秙,fqlfmN+E"ƏDhUYNk#j=}:qBײN"NKgYKI7ERZiZ{S2ԊR ynQ`a&SKZWSLN*YS>a5no>P|kOk:?O+Wf_Ty``˻~w.\n1'f^o >5|4ѫC'߽?{/zyw^tKoWxW_!F~܆luu%\wȳ ء,6N٭lz!].پjgrZv+e{un,ⱻ1jݜvnNiAviNA/g߾켝ؾ=6KuW..ՉM/v{#_!7V%^Ԃ+yy̧g V}B}NL|Q`ftرc\˱c_>v{\*xqFl~+0vq{9­GF{~_餟A@xQ]k"S<..?#屿v`Kr w9Yt#Q~gg{uFe'l*5ත~ 1-g_ kyUN~EEkxWHR: Fre}"-uڇl7wnJQߏy(~g0ʿo睇#E@ 4Z#>HH.  l(>cڒss ^Ňq_x_ڙ;w|LZ峫5Cxzz\\VF?- SQ9qhk-ܹnއ]j#c7 bM/[yI _w{ t\{ҁ\n;2_ Фdߒps"ٜ9':CDVLdD]RLm8e{ޔԔJS*U$+{uW8֦WHlYlc 2d8C*ŏ+}i cD+VL}R!+MD3Ӟ){dC>!'/5J cp(ͺ"+Bvk?vG\xI[vbHp j'W\IJ|1R03ed5RXW`6W* u fkڀ&ԏh5 xKqHM BT$4}( 0PbtCQ)7toIoKiMߊdzE60LRvKjW^ZIì%4!F,Y@j%| -`5)x4Z/kt(cmgeKCB(56M?hy" Mi la:U li@qX2t( d\ [Cb5}bÌݬ?ʳG51C^5T=:V3VjRۧ$XiJ݌o։ \ maMA}:ڀ$J'x^jB +:9 |JCYI3ۓW2]CE-"F m~{VDC08ynOpv[ +\t[b:6npҟR>x ٚ"MyOI$deuJ;l\ܽgDXڐA09A[|>y kcީ0-uP/P"hYyΰi6BMυTGEPKw_렦r`'6!# hjb]&e;9گ|JG]lJ2yBuM1d}ڏ{KsLQ~Cό(6Z[٨uW|in$9o83;7LzbqI31jE_VH96ʔ}NeiMh}!0H' uz?l$2CYRp#,'ؽIE@w=nAň"|У=( E@7Cءiu,FE R= AP SX=5+C0tp#Wft EwopC?J'8Ё)z58_aÆEa:z{{Y ϣa n . 5-iҢҥ j6I5-l2ꌺ.`(LPX 7[ UdMҦ!ڳjّLGA`~X&I-Э+jNz^@ T t81r^ |oM0Oр @fXԴeF&Eddgm@P4, ;OZtv*`MH`GW.{Ѿ 0ȹ:xˬ+DuzBtA0 ^#u;X2{@Q~U&IV^CN` F4:^eanZ nזO@AS.nr@sS2 (TaɓWyaYc5lYeťR̲Zz,9ҢRtVIyIQ-VoQhPNh6 m, Durq!s?J+}ݕwW]wݕwW]wݕwW]wݕWw'x1O+L_ y3Pm,d6C}.rŷfx(B\9Їb8<"H i$52+5}BzY#wu3{_]Ȋ_"2Z6XΛ#3s5pu#vΎNpۗcr1FGQHS+5~κ?-p0G8 LĎpxh)֑Y[ș&KKȟ^HCȟyS#*H =8!)xކ-27Q>*H <! MEGu`S !\$er39 IrH{u| IWGXc7#e{ȟK>B"0k0kHR~Hj 4 i'ݐ y +@CҐ#09>1Sm'"?G`1 ~// ȋ#Tv}Dx·v4'Vm!{Wn#0AO OUB >blRo2pY w "aP( )GHƪ5&Ah4j !ѿѿEϩ4,` AhWOT.E?naݒQwZQ}Ӝh~L-˛a|[ Fɍc55ږHCc˶[;kۭ--i__嬲ζϭMɧ8)zW}cs􉤖h!bI->[W{ZqznvmKK^ x1dxd$Q<$iedtxixZ-JgxZ-1Iݗp{2CR:ध30zd8 d7C P8,BWPnD)c<5c<8'8/jXI 6o]R[]p$hQo.-`m[+h74ykuMV#/j[[\\z\7MU[L+s+RXZy @m]RbN+󠲂Vr$"uZu)ogc2S] Mo" P0Kt{#؇#c0 N!R0^%2%?.Y endstream endobj 127 0 obj 15510 endobj 128 0 obj <> endobj 129 0 obj <> stream x]Mn0FtqR$Qi@̐"cV<ڏ뻵_0Eh<5 m~^/X1%豅6\cndQ,Lo.>p˵ӟQQ8 ++qG3S&9||`1@~d>"3s|u:zʈyDfC_WdO WJ_Iugqnwqs 1;ZE endstream endobj 130 0 obj <> endobj 131 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 134 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 135 0 obj <> endobj 136 0 obj <> stream xZ{x[ŕ?smq"bٖ㷝v pbˑ6/|B_kNZPh l@B)B)Bc#e]I9g9sΙ#'ɱX`D ;TΝB2e:o;td/{8Vhy~0'>W# 'ęR_ҡ{Oq){D6op%+oEp6U#cGUg)t,6Z" ?4o1ӱ J:}G_[)'~̿8wx["d9HnH!^%QZp3<y5q6O$b'9~C\p=4^w##>%BC& ?&s"D ޼!\'$Rqj ^U8A!"t / X'،k#\%2 fN.'{$yK!uH x\Jn9O?sH,6H6J& 'q8x{+ +!?9 OM6756T UVVV ?/ח]NݖiMFC^'rfGs2~}ǪXdǯsPIy++ *@*TpĭB\[ֿ/6D{{qFko+L Dbr64i0 5O `VΠ*ѶO ڋ ЊZΟZF. UQ3]eP GUU.?395k=AK?z5F.>NXql7*g_HQd-ދ߁VuA:ONTGP݈+Ne*t89iE\?F'ۀKUkkGmR?)ƘS&Dd[?ڿAQÝ+1tݜ#1Nok_ v]X ښ})HhK3%@U. h#5d_#+?g"{@|TxrJSE@{d{@i음O (tGh[/ZޅfOݚOu8i h%N%ef(a˯`vvub(Dp1,D㟴IG4?xǚ]%ز;%ՈOla0 7_6&7︲$;R" uR T:R:I =`\ظo4}F3*0Mo[.?l `0lGZ/B;:N3 nT!$)l  ̽Xui{݃\his=P\ڨw~s];+t4aղ^쩩ny*[dۀ (G?l47d3k% ~iKtD$ LaJI[Kinv(sGnϺ;K͒05!7M!\4`zά*pŎ7~jh Y#`~]6w`ؚwi«>*X%N;7+Xḿm{X {bĽĒfAVΤ3FG@-K,>㰗'4--!iZ/D:NeLjLZIȜ9E &b餉ݛ+4}(U8bvF=oFY~AS_H7➪nUvʜ}}9Iت2cX d]bmsʅc' BT0Z\|𕏄l!ⵣ"H(*yG+qa{6d{P+&,P\JӺ2g1UbaCStg*=\WYsGeoIaSU{ؿb[.궂$q^R겯߶悪G&}ƊV?f#{ bծBZWUfi5Y tøE*A1㰰0? F66*8.GwEG Z{ha>k,7oWtzN\TXܻgaCaYQmuMwA%{^= =r{{׿ZT8瞱2g0cڋ>t) 琇anTBz v顙7=-E&(kD3%?Ȋc&tGeq֊;#F8TKP+lW8P/|W ]bhfnS;>CwԟSjunyZͱ4r,^DZfc9#=q DeW8 TuH7O8 eXt=c .H7xa-c |aw~c2*T8<1u +q~sl<>Mslv] hLrq0ðNs&(fa }3ob8fӼc ۙ)ͮ}1fmn? EXU/^*oi- 0=S Zkj c91c9ðB_91Vͷ2kk!Tccmocߺa.q)s[4ycJg1XXuV276H*ёhrpdRY?4 'X,;GD7 /Nh %.bc TTK$JTIEccpB ~'! 0WV0N0 Zd Fkg:+x*,>(>"8_PZD[`зƏ&5̵%p0h1dpmGqvUL b4Y~h.a1 f==tB84㨣۠mn)^bTX K%t^ťYaR**qf(i/84XuՍ20< 4i_0h4p QncpA厠mme9?8`|WcQ._"|äh$1O 0Ӑ^ҼDAdL՗#Kc$2֒ծ³kB;btr?73gi#KAc,C>c@txhk^Cb1V4 Փ؊>[Z_q*؊$^.1dY.q (ӝdڷX,xXOYTs_k>h0>ճ {-y=?kV@+vhae۰->Q|Ip5ȢeRo|K; vcXTIUSKN rϖA>qϠu2wu'zy|-Ϯf `1'#B"C˥4&V#٩Rb9o;8۳#9\BKe@ k ~$Nlxk-%m[U'}[g9av~"}l?G|gͲo ᳣gOJ6]O._Nwo_ɯp/Sϵ>'~N~]s ?V&?XSh룂~w( 3ps*9{ԩG2yCNc>}ww9S'sOYl'їu-"lck#FR琫krM[u˵]<י167׿t- _kt՟UGFHxW0SnP^13~z(MϫZ>C9q선v6A/@xo\<%UW:vUR2/YpIxLcfTGMl6Δ-XGHyE\w)Yv~:[B˾뫖N{c&."W9۝ҨsSte6p^[$'6i!#&O<1+-x4<oКL:Ȥ6F@+QmqՍd0ǃ Qe/:N8%r~%x+P:# mOo/) endstream endobj 137 0 obj 5824 endobj 138 0 obj <> endobj 139 0 obj <> stream x]n E|tMɲE0vj@/!m.@g4a3:Woe(]: )J o9 GX`h[wx^>.}չ/IRc|Ig1C׾Sö?怖Xyi,NHL@[\-N1S,h#ȇ2q|יQsz3:'>!gJkIK}Lň)6~g]r endstream endobj 140 0 obj <> endobj 141 0 obj << /F1 125 0 R /F2 130 0 R /F3 120 0 R /F4 140 0 R /F5 115 0 R /F6 135 0 R >> endobj 142 0 obj <> endobj 143 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 33 0 obj <>/Contents 34 0 R>> endobj 36 0 obj <>/Contents 37 0 R>> endobj 39 0 obj <>/Contents 40 0 R>> endobj 42 0 obj <>/Contents 43 0 R>> endobj 45 0 obj <>/Contents 46 0 R>> endobj 48 0 obj <>/Contents 49 0 R>> endobj 51 0 obj <>/Contents 52 0 R>> endobj 110 0 obj <> endobj 54 0 obj <> >> endobj 55 0 obj <> >> endobj 56 0 obj <> >> endobj 57 0 obj <> >> endobj 58 0 obj <> >> endobj 59 0 obj <> >> endobj 60 0 obj <> >> endobj 61 0 obj <> >> endobj 62 0 obj <> >> endobj 63 0 obj <> >> endobj 64 0 obj <> >> endobj 65 0 obj <> >> endobj 66 0 obj <> >> endobj 67 0 obj <> >> endobj 68 0 obj <> >> endobj 69 0 obj <> >> endobj 70 0 obj <> >> endobj 71 0 obj <> >> endobj 72 0 obj <> endobj 73 0 obj <> endobj 74 0 obj <> endobj 75 0 obj <> endobj 76 0 obj <> endobj 77 0 obj <> endobj 78 0 obj <> endobj 79 0 obj <> endobj 80 0 obj <> endobj 81 0 obj <> endobj 82 0 obj <> endobj 83 0 obj <> endobj 84 0 obj <> endobj 85 0 obj <> endobj 86 0 obj <> endobj 87 0 obj <> endobj 88 0 obj <> endobj 89 0 obj <> endobj 90 0 obj <> endobj 91 0 obj <> endobj 92 0 obj <> endobj 93 0 obj <> endobj 94 0 obj <> endobj 95 0 obj <> endobj 96 0 obj <> endobj 97 0 obj <> endobj 98 0 obj <> endobj 99 0 obj <> endobj 100 0 obj <> endobj 101 0 obj <> endobj 102 0 obj <> endobj 103 0 obj <> endobj 104 0 obj <> endobj 105 0 obj <> endobj 106 0 obj <> endobj 107 0 obj <> endobj 108 0 obj <> endobj 109 0 obj <> endobj 144 0 obj <> >> endobj 145 0 obj < /Author /Creator /Producer /CreationDate(D:20080303153842+01'00')>> endobj xref 0 146 0000000000 65535 f 0000148424 00000 n 0000000019 00000 n 0000002096 00000 n 0000002117 00000 n 0000009602 00000 n 0000148595 00000 n 0000009623 00000 n 0000013783 00000 n 0000148780 00000 n 0000013804 00000 n 0000018894 00000 n 0000148973 00000 n 0000018916 00000 n 0000023608 00000 n 0000149146 00000 n 0000023630 00000 n 0000028164 00000 n 0000149333 00000 n 0000028186 00000 n 0000033300 00000 n 0000149499 00000 n 0000033322 00000 n 0000038583 00000 n 0000149693 00000 n 0000038605 00000 n 0000043818 00000 n 0000149894 00000 n 0000043840 00000 n 0000048648 00000 n 0000150074 00000 n 0000048670 00000 n 0000053523 00000 n 0000150261 00000 n 0000053545 00000 n 0000058726 00000 n 0000150434 00000 n 0000058748 00000 n 0000063729 00000 n 0000150614 00000 n 0000063751 00000 n 0000068874 00000 n 0000150796 00000 n 0000068896 00000 n 0000073810 00000 n 0000150978 00000 n 0000073832 00000 n 0000078742 00000 n 0000151160 00000 n 0000078764 00000 n 0000083752 00000 n 0000151350 00000 n 0000083774 00000 n 0000085344 00000 n 0000151737 00000 n 0000151907 00000 n 0000152077 00000 n 0000152247 00000 n 0000152417 00000 n 0000152587 00000 n 0000152757 00000 n 0000152927 00000 n 0000153097 00000 n 0000153267 00000 n 0000153437 00000 n 0000153607 00000 n 0000153777 00000 n 0000153947 00000 n 0000154117 00000 n 0000154287 00000 n 0000154433 00000 n 0000154603 00000 n 0000154752 00000 n 0000154869 00000 n 0000154986 00000 n 0000155101 00000 n 0000155220 00000 n 0000155339 00000 n 0000155456 00000 n 0000155575 00000 n 0000155693 00000 n 0000155811 00000 n 0000155929 00000 n 0000156047 00000 n 0000156167 00000 n 0000156285 00000 n 0000156403 00000 n 0000156523 00000 n 0000156643 00000 n 0000156761 00000 n 0000156879 00000 n 0000156997 00000 n 0000157113 00000 n 0000157229 00000 n 0000157349 00000 n 0000157469 00000 n 0000157587 00000 n 0000157703 00000 n 0000157821 00000 n 0000157939 00000 n 0000158057 00000 n 0000158178 00000 n 0000158295 00000 n 0000158416 00000 n 0000158535 00000 n 0000158656 00000 n 0000158775 00000 n 0000158896 00000 n 0000159017 00000 n 0000159136 00000 n 0000151524 00000 n 0000085366 00000 n 0000104149 00000 n 0000104173 00000 n 0000104364 00000 n 0000105013 00000 n 0000105499 00000 n 0000114631 00000 n 0000114654 00000 n 0000114851 00000 n 0000115342 00000 n 0000115681 00000 n 0000121219 00000 n 0000121242 00000 n 0000121440 00000 n 0000121874 00000 n 0000122163 00000 n 0000137762 00000 n 0000137786 00000 n 0000137977 00000 n 0000138394 00000 n 0000138665 00000 n 0000140868 00000 n 0000140891 00000 n 0000141082 00000 n 0000141374 00000 n 0000141536 00000 n 0000147449 00000 n 0000147472 00000 n 0000147668 00000 n 0000148002 00000 n 0000148200 00000 n 0000148296 00000 n 0000148330 00000 n 0000159257 00000 n 0000159353 00000 n trailer < ] >> startxref 159804 %%EOF