2+2=4 Quotes

أكثر المحامين صراخاً هو أبعدهم عن الحق لأنه لكى تقول 2+2=4 لست فى حاجة لكى تصرخ ولكنك فى حاجة أن تصرخ و تتشنج إذا حاولت إقناعى أن 2+2=7

Mereka tahu hasil 2 + 2 = 4 tapi tak tahu mengapa 2 x 2 juga sama dengan 4.

By the way we also hold these truths to be self evident that all men are created equal that they have been endowed by their creator with certain inalienable rights that among these are life Liberty & the pursuit of Happiness & last but not least that 2+2 makes 4 unless otherwise instructed

الحرية هي حرية قول أن 2+2=4, فإذا سلم بذلك سار كل شيء آخر في مساره السليم.

I tried to dig out of the computer a call directory for Luna. But it was still sulking. I could not get it to list its own directory. So I tried some test problems on it. It insisted that 2 + 2 = 3.99999999999999999999999.... When I tried to get it to admit that 4 = 2 + 2, it became angry and claimed that 4 = 3.141592653589793238462643383279... So I gave up.

Truth is transcultural; if something is true, it is true for all people, in all places, at all times (2+2=4 for everyone, everywhere, at every time).

It's intellectual freedom when a journalist can understand that 2 + 2 = 4; that's what Orwell was writing about in 1984. Everybody here applauds that book, but nobody is willing to think about what it means. What Winston Smith [the main character] was saying is, if we can still understand that 2 + 2 = 4, they haven't taken everything away. Okay? Well, in the United States, people can't even understand that 2 + 2 = 4.

The race of prophets is extinct. Europe is becoming set in its ways, slowly embalming itself beneath the wrappings of its borders, its factories, its law-courts and its universities. The frozen Mind cracks between the mineral staves which close upon it. The fault lies with your mouldy systems, your logic of 2 + 2 = 4. The fault lies with you, Chancellors, caught in the net of syllogisms. You manufacture engineers, magistrates, doctors, who know nothing of the true mysteries of the body or the cosmic laws of existence. False scholars blind outside this world, philosophers who pretend to reconstruct the mind. The least act of spontaneous creation is a more complex and revealing world than any metaphysics.

فقد نقل عن طه حسين قوله: "إن (أخانا) توفيق يحاول أن يكون شخصاً آخر، فرنسياً يعيش في باريس، ولا علاقة له بالقاهرة ومصر واللغة العربية، إن مسرح العبث عند الحكيم ثقيل الدم، ولا يبعث على الضحك، واذا ضحكنا فعلى المؤلف وليس مع الممثلين!، إن في فرنسا شعراء عبثيبن ولكن دمهم أخف من ظلهم، أما توفيق الحكيم فهو ثقيل الدم والظل معا. رد الحكيم على تعليق طه حسين قائلا: طبعاً مش عاجبه كل اللي أنا قلته، أنا عارف هوه عاوز واحد يقول 2 + 2 = 4، يقولها بصوت هامس وبصوت عال ويلحنها محمد عبد الوهاب وتغنيها أم كلثوم، ولكن لا يوجد في الدنيا شيء بهذا الوضوح ولا هذا المنطق، بلاش الدنيا، ان الإنسان نفسه عقدة العقد وليس في السلوك الإنساني هذه البديهيات وليس ضروري

Playlist 1. Wild Honey - U2 2. Like Real People Do - Hozier 3. Colorblind - Counting Crows 4. Oh Darling - Gossling 5. Breathing Underwater - Metric 6. Let It Die - Foo Fighters 7. I’m Sorry - Imagine Dragons 8. Fools - Troye Sivan 9. Don’t Mess Me Around - Clare Maguire 10. Heal - Tom Odell 11. Unbreakable - Jamie Scott 12. I’m The Man Who Loves You - Wilco 13. Creep - Radiohead

financial markets will become divorced from reality — you can count on that. More Jimmy Lings will appear. They will look and sound authoritative. The press will hang on their every word. Bankers will fight for their business. What they are saying will recently have “worked.” Their early followers will be feeling very clever. Our suggestion: Whatever their line, never forget that 2+2 will always equal 4. And when someone tells you how old-fashioned that math is ---zip up your wallet, take a vacation and come back in a few years to buy stocks at cheap prices.

Contrary to popular belief, we are all called to pastor (a word that simply means “shepherd”). Older women are to shepherd the younger (Titus 2:3–5). Parents are to shepherd their children (Eph. 6:4). Timothy was told to teach others what he himself had been taught (2 Tim. 2:2). We’re all called to be making disciples (Matt. 28:19–20). If you can’t find a single person who looks to you as a mentor, something is wrong with you.

Turing attended Wittgenstein's lectures on the philosophy of mathematics in Cambridge in 1939 and disagreed strongly with a line of argument that Wittgenstein was pursuing which wanted to allow contradictions to exist in mathematical systems. Wittgenstein argues that he can see why people don't like contradictions outside of mathematics but cannot see what harm they do inside mathematics. Turing is exasperated and points out that such contradictions inside mathematics will lead to disasters outside mathematics: bridges will fall down. Only if there are no applications will the consequences of contradictions be innocuous. Turing eventually gave up attending these lectures. His despair is understandable. The inclusion of just one contradiction (like 0 = 1) in an axiomatic system allows any statement about the objects in the system to be proved true (and also proved false). When Bertrand Russel pointed this out in a lecture he was once challenged by a heckler demanding that he show how the questioner could be proved to be the Pope if 2 + 2 = 5. Russel replied immediately that 'if twice 2 is 5, then 4 is 5, subtract 3; then 1 = 2. But you and the Pope are 2; therefore you and the Pope are 1'! A contradictory statement is the ultimate Trojan horse.

On January 1, 2004, Denmark introduced legislation to restrict trans fats to no more than 2 percent of the total fat in any food. Consumption of trans fats fell from 4.5 grams a day per person in 1975 to 2.2 grams in 1993 to 1.5 grams in 1995 to almost 0 grams by 2005. By 2010, the incidence of heart disease and related deaths in Denmark had dropped 60 percent.

Bemerkung: Sonderbarerweise sind auch die Tatsachen, welche wir absolut sicher wissen (2 + 2 = 4, ich heiße Kurt) aus Begriffen zusammengesetzt, die wir nicht vollkommen verstehen (und die sehr kompliziert sind). 2 Erklärungen dafür: 1.) Das Einfache in der Welt sind die Tatschen und nicht die Begriffe. 2.) Diese sicheren Tatschen sind so, dass sie bei einem sehr weiten Spielraum von möglichen Interpretationen für Begriffe gelten.

Secondly, it is the very nature of spiritual life to grow. Wherever they principle of this life is to be found, it can be no different for it must grow. "But the path of the just is as the shining light, that shineth more and more unto the perfect day" (Prov. 4:18); "The righteous also shall hold on his way, and he that hath clean hands shall be stronger and stronger" (Job 17:9). This refers to the children of GOd, who are compared to palm and cedar trees (Psa. 92:12). As natural as it is for children and trees to grow, so natural is growth for the regenerated children of God. Thirdly, the growth of His children is the goal and objective God has in view by administering the means of grace to them. "And He gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints...that we henceforth be no more children...but speaking the truth in love, may grow up into Him in all things, which is the Head" (Eph. 4:11-15). This is also to be observed in 1 Peter 2:2: "as newborn babes, desire the sincere milk of the word, that ye may grow thereby, " God will reach His goal and His word will not return to Him void; thus God's children will grow in grace. Fourthly, is is the duty to which God's children are continually exhorted, and their activity is to consist in a striving for growth. That it is their duty is to be observed in the following passages: "But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ" (2 Peter 3:18); "He that is righteous, let him be righteous still: and he that is holy, let him be holy still" (Rev. 22:11). The nature of this activity is expressed as follows: "Not as though I had already attained, either were already perfect: but I follow after" (Phil. 3:12). If it were not necessary for believers to grow the exhortations to that end would be in vain. Some remain feeble, having but little life and strength. this can be due to a lack of nourishment, living under a barren ministry, or being without guidance. It can also be that they naturally have a slow mind and a lazy disposition; that they have strong corruptions which draw them away; that they are without much are without much strife; that they are too busy from early morning till late evening, due to heavy labor, or to having a family with many children, and thus must struggle or are poverty-stricken. Furthermore, it can be that they either do not have the opportunity to converse with the godly; that they do not avail themselves of such opportunities; or that they are lazy as far as reading in God's Word and prayer are concerned. Such persons are generally subject to many ups and downs. At one time they lift up their heads out of all their troubles, by renewal becoming serious, and they seek God with their whole heart. It does not take long, however , and they are quickly cast down in despondency - or their lusts gain the upper hand. Thus they remain feeble and are, so to speak, continually on the verge of death. Some of them occasionally make good progress, but then grieve the Spirit of God and backslide rapidly. For some this lasts for a season, after which they are restored, but others are as those who suffer from consumption - they languish until they die. Oh what a sad condition this is! (Chapter 89. Spiritual Growth, pg. 140, 142-143)

The following high points are prominent in this brief homily. 1. Breaking into ethnic enclaves is unacceptable. Furthermore, loyalties to individuals is not an excuse for breaking the unity of the church. Their leaders are not adequate centers of primary loyalty. 2. No group in the church has the right to claim that they alone are loyal to Christ. 3. They are "called by the name of our Lord Jesus Christ" (1:2) and in that name they can find their unity (1:10). 4. Baptism and the cross also call them together. 5. The question is not "Who is my leader?" but rather, "Who died for us?" With the problem of this first essay stated boldly, Paul turns to the cross in the shadow of which their divisions can be eclipsed (1:17-2:2).

There is one thing a professor can be absolutely certain of: almost every student entering the university believes, or says he believes, that truth is relative. If this belief is put to the test, one can count on the students' reaction: they will be uncomprehending. That anyone should regard the proposition as not self-evident astonishes them, as though he were calling into question 2 + 2 = 4. These are things you don't think about. The students' backgrounds are as various as America can provide. Some are religious, some atheists; some are to the Left, some to the Right; some intend to be scientists, some humanists or professionals or businessmen; some are poor, some rich. They are unified only in their relativism and in their allegiance to equality. And the two are related in a moral inten- tion. The relativity of truth is not a theoretical insight but a moral postulate, the condition of a free society, or so they see it. They have all been equipped with this framework early on, and it is the modern replacement for the inalienable natural rights that used to be the traditional American grounds for a free society.

In his High Priestly prayer, he said, “I have glorified You on the earth. I have finished the work which You have given Me to do” (John 17:4). He could shout the word “tetelestai” because he was a faithful Savior who accomplished the Father’s will. Jesus was faithful in spite of satanic opposition, in spite of the blindness and disobedience of the religious leaders, even in spite of the stupidity and slowness to believe of his own disciples. When sinful people were doing their worst, Jesus Christ was giving his best; and he did it because he loved the Father and loved a world of lost sinners. Jesus Christ is still a faithful Servant. Having finished His work on earth, he is now faithfully serving his people in heaven as High Priest and Advocate (Heb. 4:14–16; 1 John 2:1–3). When we’re tempted, we can come to his throne and receive the grace and mercy we need. If we sin, we can come to our heavenly Advocate, confess our sins, and be forgiven (1 John 1:9–2:2). He is faithful to deliver us in times of temptation (1 Cor. 10:13), faithful to forgive us when we fall, and faithful to keep us until we meet him face to face (2 Tim. 1:12; Jude 24).