Anime References Quotes

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For several years, I had been bored. Not a whining, restless child's boredom (although I was not above that) but a dense, blanketing malaise. It seemed to me that there was nothing new to be discovered ever again. Our society was utterly, ruinously derivative (although the word derivative as a criticism is itself derivative). We were the first human beings who would never see anything for the first time. We stare at the wonders of the world, dull-eyed, underwhelmed. Mona Lisa, the Pyramids, the Empire State Building. Jungle animals on attack, ancient icebergs collapsing, volcanoes erupting. I can't recall a single amazing thing I have seen firsthand that I didn't immediately reference to a movie or TV show. A fucking commercial. You know the awful singsong of the blasé: Seeeen it. I've literally seen it all, and the worst thing, the thing that makes me want to blow my brains out, is: The secondhand experience is always better. The image is crisper, the view is keener, the camera angle and the soundtrack manipulate my emotions in a way reality can't anymore. I don't know that we are actually human at this point, those of us who are like most of us, who grew up with TV and movies and now the Internet. If we are betrayed, we know the words to say; when a loved one dies, we know the words to say. If we want to play the stud or the smart-ass or the fool, we know the words to say. We are all working from the same dog-eared script. It's a very difficult era in which to be a person, just a real, actual person, instead of a collection of personality traits selected from an endless Automat of characters. And if all of us are play-acting, there can be no such thing as a soul mate, because we don't have genuine souls. It had gotten to the point where it seemed like nothing matters, because I'm not a real person and neither is anyone else. I would have done anything to feel real again.
Gillian Flynn (Gone Girl)
To a man whose mind is free there is something even more intolerable in the sufferings of animals than in the sufferings of man. For with the latter it is at least admitted that suffering is evil and that the man who causes it is a criminal. But thousands of animals are uselessly butchered every day without a shadow of remorse. If any man were to refer to it, he would be thought ridiculous. And that is the unpardonable crime.
Romain Rolland
After scolding one's cat one looks into its face and is seized by the ugly suspicion that it understood every word. And has filed it for reference.
Charlotte Gray
Personally, I was never more passionate about manga than when preparing for my college entrance exams. It's a period of life when young people appear to have a great deal of freedom, but are in many ways actually opressed. Just when they find themselves powerfully attracted to members of opposite sex, they have to really crack the books. To escape from this depressing situation, they often find themselves wishing they could live in a world of their own - a world they can say is truly theirs, a world unknown even to their parents. To young people, anime is something they incorporate into this private world. I often refer to this feeling as one yearning for a lost world. It's a sense that although you may currently be living in a world of constraints, if you were free from those constraints, you would be able to do all sorts of things. And it's that feeling, I believe, that makes mid-teens so passionate about anime.
Hayao Miyazaki (Starting Point: 1979-1996)
She referred to the high-rise as if it were some kind of huge animate presence, brooding over them and keeping a magisterial eye on the events taking place.
J.G. Ballard (High-Rise)
Here’s what I believe: 1. If you are offended or hurt when you hear Hillary Clinton or Maxine Waters called bitch, whore, or the c-word, you should be equally offended and hurt when you hear those same words used to describe Ivanka Trump, Kellyanne Conway, or Theresa May. 2. If you felt belittled when Hillary Clinton called Trump supporters “a basket of deplorables” then you should have felt equally concerned when Eric Trump said “Democrats aren’t even human.” 3. When the president of the United States calls women dogs or talks about grabbing pussy, we should get chills down our spine and resistance flowing through our veins. When people call the president of the United States a pig, we should reject that language regardless of our politics and demand discourse that doesn’t make people subhuman. 4. When we hear people referred to as animals or aliens, we should immediately wonder, “Is this an attempt to reduce someone’s humanity so we can get away with hurting them or denying them basic human rights?” 5. If you’re offended by a meme of Trump Photoshopped to look like Hitler, then you shouldn’t have Obama Photoshopped to look like the Joker on your Facebook feed. There is a line. It’s etched from dignity. And raging, fearful people from the right and left are crossing it at unprecedented rates every single day. We must never tolerate dehumanization—the primary instrument of violence that has been used in every genocide recorded throughout history.
Brené Brown (Braving the Wilderness: The Quest for True Belonging and the Courage to Stand Alone)
I thought you didn’t like animals.” “I love animals. Where did you get that idea?” Marmie put her paws on his leg, and he picked her up. “From my dog?” “That’s a dog? Jeez, I’m sorry. I thought it was an industrial-waste accident.” His long, lean fingers slid through the cat’s fur. “Slytherin.” She slapped the lid back onto the flour container. What kind of man liked a cat more than he liked an exceptionally fine French poodle? “What did you call me?” “It’s a literary reference. You wouldn’t understand.” “Harry Potter. And I don’t appreciate name calling.
Susan Elizabeth Phillips (This Heart of Mine (Chicago Stars, #5))
We live in a culture that has institutionalized the oppression of animals on at least two levels: in formal structures such as slaughterhouses, meat markets, zoos, laboratories, and circuses, and through our language. That we refer to meat eating rather than to corpse eating is a central example of how our language transmits the dominant culture's approval of this activity.
Carol J. Adams (The Sexual Politics of Meat: A Feminist-Vegetarian Critical Theory)
Geek cred points for trying to stump me, but sorry, you'll have to do better than that. Would you like to try anime for a hundred?" When she looked blank, he sighed. "What took it down, anime, or the Jeopardy reference?
Rachel Caine (Fall of Night (The Morganville Vampires, #14))
There is a vast mythology surrounding meat, but all the myths are in one way or another related to what I refer to as the Three Ns of Justification: eating meat is normal, natural, and necessary. The Three Ns have been invoked to justify all exploitative systems, from African slavery to the Nazi Holocaust. When an ideology is in its prime, these myths rarely come under scrutiny. However, when the system finally collapses, the Three Ns are recognized as ludicrous.
Melanie Joy (Why We Love Dogs, Eat Pigs, and Wear Cows: An Introduction to Carnism: The Belief System That Enables Us to Eat Some Animals and Not Others)
In preparing for this ceremony," Kai said, setting the bouquet on the mantel behind him, "I did some research and learned that the word Alpha has held many meanings across history. Alpha can refer to the first of something," said Kai, "or the beginning of everything. It can be attributed to a particularly powerful or charismatic person, or it can signify the dominant leader in a pack of animals, most notably, of course, wolves." His serious expression tweaked briefly into a teasing smile. "It has meanings in chemistry, physics, and even astronomy, where it describes the brightest star in a constellation. But it seems clear that Ze’ev and Scarlet have created their own definition for the word, and their relationship has given this word a new meaning for all of us. Being an Alpha means that you’ll stand against all adversity to be with your mate. It means accepting each other, both for your strengths and your flaws. It means forging your own path to happiness and to love.
Marissa Meyer (Stars Above (The Lunar Chronicles, #4.5))
What shall I give? and which are my miracles? 2. Realism is mine--my miracles--Take freely, Take without end--I offer them to you wherever your feet can carry you or your eyes reach. 3. Why! who makes much of a miracle? As to me, I know of nothing else but miracles, Whether I walk the streets of Manhattan, Or dart my sight over the roofs of houses toward the sky, Or wade with naked feet along the beach, just in the edge of the water, Or stand under trees in the woods, Or talk by day with any one I love--or sleep in the bed at night with any one I love, Or sit at the table at dinner with my mother, Or look at strangers opposite me riding in the car, Or watch honey-bees busy around the hive, of a summer forenoon, Or animals feeding in the fields, Or birds--or the wonderfulness of insects in the air, Or the wonderfulness of the sundown--or of stars shining so quiet and bright, Or the exquisite, delicate, thin curve of the new moon in spring; Or whether I go among those I like best, and that like me best--mechanics, boatmen, farmers, Or among the savans--or to the _soiree_--or to the opera. Or stand a long while looking at the movements of machinery, Or behold children at their sports, Or the admirable sight of the perfect old man, or the perfect old woman, Or the sick in hospitals, or the dead carried to burial, Or my own eyes and figure in the glass; These, with the rest, one and all, are to me miracles, The whole referring--yet each distinct and in its place. 4. To me, every hour of the light and dark is a miracle, Every inch of space is a miracle, Every square yard of the surface of the earth is spread with the same, Every cubic foot of the interior swarms with the same; Every spear of grass--the frames, limbs, organs, of men and women, and all that concerns them, All these to me are unspeakably perfect miracles. To me the sea is a continual miracle; The fishes that swim--the rocks--the motion of the waves--the ships, with men in them, What stranger miracles are there?
Walt Whitman (Leaves of Grass)
All the knowledge that has led our species from wearing animal skins to people flying, complete with proofs, would fill a handful of reference books, but a bookcase the size of the earth would not suffice to hold all the rest, quite apart from the vast discussions that are conducted not with the pen but with the sword and chains.
Robert Musil (The Man Without Qualities: Volume I (1/2))
The ploy of using dark psychology to dehumanise certain ethnic and religious groups is so effective that it has been used repeatedly throughout history. Such racist psychology with discriminatory dehumanisation consists of five basic elements that include alluding to the below par intelligence or morality of the minority group to cause it to be ostracised while boosting the ego of the majority by assuring them of their own superiority; using infestation analogies to make the majority fearful that the minority is a threat to their welfare and security; comparing and referring to the minority as animals with the Nazis having frequently referred to innocent Jewish victims as rats; encouraging the use of violence by the majority who have been brainwashed into accepting that the minority are inhuman; and physically isolating or removing the minority by means of deportation, the formation of ghettos, or the use of concentration camps.
William Hanna (The Grim Reaper)
When we hear people referred to as animals or aliens, we should immediately wonder, “Is this an attempt to reduce someone’s humanity so we can get away with hurting them or denying them basic human rights?
Brené Brown (Braving the Wilderness: The Quest for True Belonging and the Courage to Stand Alone)
So a dog's value came from the training AND the breeding. And by breeding, Edgar supposed he meant both the bloodlines - the particular dogs in their ancestry - and all the information in the file cabinets. Because the files, with their photographs, measurements, notes, charts, cross-references, and scores, told the STORY of the dog - what a MEANT as his father put it.
David Wroblewski (The Story of Edgar Sawtelle)
I want to open a broken marriage repair shop. I’m not a counselor or psychologist, but I am a fan of the magical bonding that occurs between two people when duct tape binds them together for a long period of time in a dark basement. Refer a friend, and you get a two for one abuse session.
Jarod Kintz (A Zebra is the Piano of the Animal Kingdom)
The animal is making quite a mess,” the butler droned. “Are you referring to the monkey, or to my nephew?” Fennington drawled, strolling into the room. “Hm. How long did you lurk outside the room waiting forthat opportunity?” Bennett asked
Suzanne Enoch (The Care and Taming of a Rogue (Adventurers’ Club, #1))
Above them, one of the blackened television screens brightens, and there's an announcement about the in-flight movie. It's an animated film about a family of ducks, one that Hadley's actually see, and when Oliver groans, shes about to deny the whole thing. But then she twists around in her seat and eyes him critically. "There's nothing wrong with ducks," she tells him, and he rolls his eyes. "Talking ducks?" Hadley grins. "They sing, too." "Don't tell me," he says. "You've already seen it." She holds up two fingers. "Twice." "You do know it's meant for five-year-olds, right?" "Five- to eight-year-olds, thank you very much." "And how old are you again?" "Old enough to appreciate our web-footed friends." "You," he says, laughing in spite of himself, "are a mad as a hatter." "Wait a second," Hadley says in mock horror. "Is that a reference to a...cartoon?" No, genius. It's a reference to a famous work of literature by Lewis Carroll. But once again, I can see how well that American education is working for you.
Jennifer E. Smith (The Statistical Probability of Love at First Sight)
He didn't believe animals could think, not in the way he defined the term, but he wasn't much impressed with human thinking, either. He referred to the human brain as a clown car parked between our ears. Open the doors and the clowns pile out.
Karen Joy Fowler (We Are All Completely Beside Ourselves)
A sophisticated human can become primitive. What this really means is that the human's way of life changes. Old values change, become linked to the landscape with it's plants and animals. This new existence requires a working knowledge of those multiplex and cross-linked events usually referred to as Nature. It requires a measure of respect for the inertial power within such natural systems. When a human gains this knowledge and respect, that is called "being primitive". The converse, of course, is equally true: the primitive human can become sophisticated, but not without incurring dreadful psychological damage.
Frank Herbert
The reckoning what to do or abstain from in particular circumstances will constantly include a reference, implicit or explicit, to generalities. […] Because of it human conduct is not left to be distinguished from the behavior of other animals by the fact that in it calculation is used by which to ascertain the means to perfectly particular ends. The human wants things like health and happiness and science and fair repute and virtue and prosperity, he does not simply want, e.g., that such-and-such a thing should be in such-and-such a place at such-and-such a time.
G.E.M. Anscombe (The Collected Philosophical Papers Of G. E. M. Anscombe)
The Japanese have two words: "uchi" meaning inside and "soto" meaning outside. Uchi refers to their close friends, the people in their inner circle. Soto refers to anyone who is outside that circle. And how they relate and communicate to the two are drastically different. To the soto, they are still polite and they might be outgoing, on the surface, but they will keep them far away, until they are considered considerate and trustworthy enough to slip their way into the uchi category. Once you are uchi, the Japanese version of friendship is entire universes beyond the average American friendship! Uchi friends are for life. Uchi friends represent a sacred duty. A Japanese friend, who has become an uchi friend, is the one who will come to your aid, in your time of need, when all your western "friends" have turned their back and walked away.
Alexei Maxim Russell (The Japanophile's Handbook)
A lot of the names in Talon reference other people or events. For example Amelia, the giant Eagle, was a “tip of my hat” to the extraordinary aviator Amelia Earhart. Both love(d) to fly!
Christopher Gerard (Talon: A Jack Rawson Saga)
Grown-ups get lonely at night, and they like to have someone to sleep with. Like Mom and Daddy do. I have my bear," she continued, referring to her favorite stuffed animal. "So I don't get lonely.
Nora Roberts (Megan's Mate (The Calhoun Women #5))
To try to prevent some of these problems, in 2015 the World Health Organization issued guidelines stipulating that disease names should not make reference to specific places, people, animals or food.
Laura Spinney (Pale Rider: The Spanish Flu of 1918 and How It Changed the World)
I thought," Shad said slowly, "that she was offended if you referred to Blind Seer or Elation as her pets." "True," Derian assured him. "Absolutely the correct etiquette—to her face. However, well… When I first met Firekeeper, less than a year ago, her relationships with animals fell into pretty much two categories: those you ate and those you befriended. I remember that she thought we were pretty clever for bringing horses along so we wouldn't need to hunt our meat. It took me a while to show her they had other uses.
Jane Lindskold (Wolf's Head, Wolf's Heart (Firekeeper Saga, #2))
We were the first human beings who would never see anything for the first time. We stare at the wonders of the world, dull-eyed, underwhelmed. Mona Lisa, the Pyramids, the Empire State Building. Jungle animals on attack, ancient icebergs collapsing, volcanoes erupting. I can’t recall a single amazing thing I have seen firsthand that I didn’t immediately reference to a movie or TV show. A fucking commercial. You know the awful singsong of the blasé: Seeeen it.
Gillian Flynn (Gone Girl)
However you refer to it, what this practice has in common with Deep Listening is that observing birds requires you quite literally to do nothing. Bird-watching is the opposite of looking something up online. You can’t really look for birds; you can’t make a bird come out and identify itself to you. The most you can do is walk quietly and wait until you hear something, and then stand motionless under a tree, using your animal senses to figure out where and what it is.
Jenny Odell (How to Do Nothing: Resisting the Attention Economy)
If a word for a concept isn’t in a language, then its culture simply doesn’t have the referent the missing word would symbolize.” “Oh, twaddle, Stinky! Animals fight—and ants even conduct wars. Are you trying to tell me they have to have words for it before they can do it?
Robert A. Heinlein (Stranger in a Strange Land)
You speak as if you envied him." "And I do envy him, Emma. In one respect he is the object of my envy." Emma could say no more. They seemed to be within half a sentence of Harriet, and her immediate feeling was to avert the subject, if possible. She made her plan; she would speak of something totally different—the children in Brunswick Square; and she only waited for breath to begin, when Mr. Knightley startled her, by saying, "You will not ask me what is the point of envy.—You are determined, I see, to have no curiosity.—You are wise—but I cannot be wise. Emma, I must tell you what you will not ask, though I may wish it unsaid the next moment." "Oh! then, don't speak it, don't speak it," she eagerly cried. "Take a little time, consider, do not commit yourself." "Thank you," said he, in an accent of deep mortification, and not another syllable followed. Emma could not bear to give him pain. He was wishing to confide in her—perhaps to consult her;—cost her what it would, she would listen. She might assist his resolution, or reconcile him to it; she might give just praise to Harriet, or, by representing to him his own independence, relieve him from that state of indecision, which must be more intolerable than any alternative to such a mind as his.—They had reached the house. "You are going in, I suppose?" said he. "No,"—replied Emma—quite confirmed by the depressed manner in which he still spoke—"I should like to take another turn. Mr. Perry is not gone." And, after proceeding a few steps, she added—"I stopped you ungraciously, just now, Mr. Knightley, and, I am afraid, gave you pain.—But if you have any wish to speak openly to me as a friend, or to ask my opinion of any thing that you may have in contemplation—as a friend, indeed, you may command me.—I will hear whatever you like. I will tell you exactly what I think." "As a friend!"—repeated Mr. Knightley.—"Emma, that I fear is a word—No, I have no wish—Stay, yes, why should I hesitate?—I have gone too far already for concealment.—Emma, I accept your offer—Extraordinary as it may seem, I accept it, and refer myself to you as a friend.—Tell me, then, have I no chance of ever succeeding?" He stopped in his earnestness to look the question, and the expression of his eyes overpowered her. "My dearest Emma," said he, "for dearest you will always be, whatever the event of this hour's conversation, my dearest, most beloved Emma—tell me at once. Say 'No,' if it is to be said."—She could really say nothing.—"You are silent," he cried, with great animation; "absolutely silent! at present I ask no more." Emma was almost ready to sink under the agitation of this moment. The dread of being awakened from the happiest dream, was perhaps the most prominent feeling. "I cannot make speeches, Emma:" he soon resumed; and in a tone of such sincere, decided, intelligible tenderness as was tolerably convincing.—"If I loved you less, I might be able to talk about it more. But you know what I am.—You hear nothing but truth from me.—I have blamed you, and lectured you, and you have borne it as no other woman in England would have borne it.—Bear with the truths I would tell you now, dearest Emma, as well as you have borne with them. The manner, perhaps, may have as little to recommend them. God knows, I have been a very indifferent lover.—But you understand me.—Yes, you see, you understand my feelings—and will return them if you can. At present, I ask only to hear, once to hear your voice.
Jane Austen (Emma)
It seemed to me that there was nothing new to be discovered ever again. Our society was utterly, ruinously derivative...we were the first human beings who would never see anything for the first time. We stare at the wonders of the world, dull-eyed, underwhelmed. Mona Lisa, the Pyramids, the Empire State Building. Jungle animals on attack, ancient icebergs collapsing, volcanoes erupting. I can't recall a single amazing thing I have seen firsthand that I didn't immediately reference to a movie or a TV show. A fucking commercial. You know the awful singsong of the blasé: Seeeen it. I've literally seen it all, and the worst thing, the thing that makes me want to blow my brains out, is: The secondhand experience is always better. The image is crispier, the view is keener, the camera angle and the soundtrack manipulate my emotions in a way reality can't. I don't know that we are actually human at this point, those of us who are like most of us, who grew up with TV and movies and now the Internet. If we are betrayed, we know the words to say; when a loved one dies, we know the words to say. If we want to play the stud or the smart-ass or the fool, we know the words to say. We are all working from the same dog-eared script.
Gillian Flynn (Gone Girl)
Alpha can refer to the first of something," said Kai, "or the beginning of everything. It can be attributed to a particularly powerful or charismatic person, or it can signify the dominant leader in a pack of animals, most notably, of course, wolves." His serious expression tweaked briefly into a teasing smile. "It has meanings in chemistry, physics, and even astronomy, where it describes the brightest star in a constellation. But it seems clear that Ze'ev and Scarlet have created their own definition for the word, and their relationship has given this word a new meaning for all of us. Being an Alpha means that you'll stand against all adversity to be with your mate. It means accepting each other, both of your strengths and your flaws. It means forging your own path to happiness and to love.
Marissa Meyer (Stars Above (The Lunar Chronicles, #4.5))
These are among the people I've tried to know twice, the second time in memory and language. Through them, myself. They are what I've become, in ways I don't understand but which I believe will accrue to a rounded truth, a second life for me as well as them. Cracking jokes in the mandatory American manner of people self-concious about death. This is the humor of violent surprise. How do you connect things? Learn their names. It was a strange conversation, full of hedged remarks and obscure undercurrents, perfect in its way. I was not a happy runner. I did it to stay interested in my body, to stay informed, and to set up clear lines of endeavor, a standard to meet, a limit to stay within. I was just enough of a puritan to think there must be some virtue in rigorous things, although I was careful not to overdo it. I never wore the clothes. the shorts, tank top, high socks. Just running shoes and a lightweight shirt and jeans. I ran disguised as an ordinary person. -When are you two going to have children? -We're our own children. In novels lately the only real love, the unconditional love I ever come across is what people feel for animals. Dolphins, bears, wolves, canaries. I would avoid people, stop drinking. There was a beggar with a Panasonic. This is what love comes down to, things that happen and what we say about them. But nothing mattered so much on this second reading as a number of spirited misspellings. I found these mangled words exhilarating. He'd made them new again, made me see how they worked, what they really were. They were ancient things, secret, reshapable.The only safety is in details. Hardship makes the world obscure. How else could men love themselves but in memory, knowing what they know? The world has become self-referring. You know this. This thing has seeped into the texture of the world. The world for thousands of years was our escape, was our refuge. Men hid from themselves in the world. We hid from God or death. The world was where we lived, the self was where we went mad and died. But now the world has made a self of its own.
Don DeLillo (The Names)
I’ll refer my clones to businesses and negotiate a better price for myself. And for myselves.
Jarod Kintz (A Zebra is the Piano of the Animal Kingdom)
This wasn’t the way in California. It turns out, laid-back referred to a style of dress, not a way of life. Coffee was essential to survival. Putting in fifty hours a week, I was a slacker.
B.K. Loren (Animal, Mineral, Radical: Essays on Wildlife, Family, and Food)
In Antartica, The Wright and half a dozen other valleys in the Central Transantarctic Mountains are collectively referred to as the dry valleys. It has not rained here in two million years. No animal abides, no plant grows. A persistent, sometimes ferocious wind has stripped the country to stone and gravel, to streamers of sand. The huge valleys stand stark as empty fjords. You look in vain for any conventional sign of human history- the vestige of a protective wall, a bit of charcoal, a discarded arrowhead. Nothing. There is no history, until you bore into the layers of rock or until the balls of your fingertips run the rim of a partially exposed fossil. At the height of the austral summer, in December, you smell nothing but the sunbeaten stone. In a silence dense as water, your eye picks up no movement but the sloughing of sand, seeking its angle of repose. On the flight in from New Zealand it had occurred to me, from what I had read and heard, that Antarctica retained Earth’s primitive link, however tenuous, with space, with the void that stretched out to Jupiter and Uranus. At the seabird rookeries of the Canadian Arctic or on the grasslands of the Serengeti, you can feel the vitality of the original creation; in the dry valleys you sense sharply what came before. The Archeozoic is like fresh spoor here.
Barry Lopez (About This Life)
Staring at a blank piece of paper, I can't think of anything original. I feel utterly uninspired and unreceptive. It's the familiar malaise of 'artist's block' and in such circumstances there is only one thing to do: just start drawing. The artist Paul Klee refers to this simple act as 'taking a line for a walk', an apt description of my own basic practice: allowing the tip of a pencil to wander through the landscape of a sketchbook, motivated by a vague impulse but hoping to find something much more interesting along the way. Strokes, hooks, squiggles and loops can resolve into hills, faces, animals, machines -even abstract feelings- the meanings of which are often secondary to the simple act of making (something young children know intuitively). Images are not preconceived and then drawn, they are conceived as they are drawn. Indeed, drawing is its own form of thinking, in the same way birdsong is 'thought about' within a bird's throat.
Shaun Tan
One of the things that people who don't know anything about white rhinoceroses find most interesting about them is their colour. It isn't white. Not even remotely. It's a rather handsome dark grey. Not even a sort of pale grey that might arguably pass as an off-white, just plain dark grey. People therefore assume that zoologists are either perverse or colour-blind, but it's not that, it's that they are illiterate. "White" is a mistranslation of the Afrikaans word "weit" meaning "wide", and it refers to the animal's mouth, which is wider than that of the black rhino.
Douglas Adams (Last Chance to See)
Many times we refer to people who express hate or behave in a barbaric, savage ‘inhuman’ way as ‘animals’, but on closer inspection we can clearly see that this is in fact, an insult to animals
Christina Engela (Pearls Before Swine)
Many times we refer to people who express hate or behave in a barbaric, savage 'inhuman' way as 'animals', but on closer inspection we can clearly see that this is in fact, an insult to animals.
Christina Engela (Dead Man's Hammer)
he had to stand by while there proliferated in his own house such concepts as “the art of living thought” “the graph of spiritual growth” and “action on the wing”. he discovered that a biweekly ”hour of purification” was held regularly under his roof. he demanded an explanation. it turned out that what they meant by this was reading the poems of Stefan George together. Leo Fischel searched his old encyclopedia in vain for the poet’s name. but what irritated him most of all, old-style liberal that he was, was that these green pups referred to all the high government officials, bank presidents, and leading university figures in the Parallel Campaign as “puffed-up little men”. then there were the world-weary airs they gave themselves, complaining that the times had become devoid of great ideas, if there was anyone left who was ready for great ideas. that even “humanity” had become a mere buzzword, as far as they were concerned, and that only “the nation” or, as they called it, “folk and folkways” still really had any meaning. wiser than their years, they disdained “lust” and “the inflated lie about the crude enjoyment of animal existence” as they called it, but talked so much about supersensuality and mystical desire that the startled listener reacted willy-nilly by feeling a certain tenderness for sensuality and physical desires, and even Leo Fischel had to admit that the unbridled ardor of their language sometimes made the listener feel the roots of their ideas shooting down his legs, though he disapproved, because in his opinion great ideas were meant to be uplifting.
Robert Musil (The Man Without Qualities)
Through butchering, animals become absent referents. Animals and name and body are made absent as animals for meat to exist. Animals' lives precede and enable the existence of meat. If animals are alive they cannot be meat. Thus a dead body replaces the live animal. Without animals there would be no meat eating, yet they are abent from the act of eating meat because they have been transformed into food (51).
Carol J. Adams (The Sexual Politics of Meat: A Feminist-Vegetarian Critical Theory)
In the Caduceus, the two serpents are called Ob and Od. As they twine around each other, they create the magickal wand of Double Power. The Unification of the Ob and Od is picture by the globe that crowns the Caduceus. The globe which climaxes the Caduceus symbolizes the Nur Muhammadi, or Light of Mohammed, the Aur (Light) in Hebrew, which is the result of the state of equilibrium existing between the two serpent forces. This Light is the SUPREME ESSENCE. Wilhelm Reich called this serpent energy the Orgone. It has also been referred to as: Ki, Kundalini, Mana, Prana, Vril, Animal Magnetism, the Odic Force, the Astral Light, the Élan Vital, the Libido, the Atmospheric 'I' and Ether.
Laurence Galian (Beyond Duality: The Art of Transcendence)
I am convinced," he wrote in the True article, "that it," referring to a UFO he had seen at White Sands, "was a flying saucer, and further, that these disks are spaceships from another planet, operated by animate, intelligent beings.
Edward J. Ruppelt (The Report on Unidentified Flying Objects)
I felt that the metal of my spirit, like a bar of iron that is softened and bent by a persistent flame, was being gradually softened and bent by the troubles that oppressed it. In spite of myself, I was conscious of a feeling of envy for those who did not suffer from such troubles, for the wealthy and the privileged; and this envy, I observed, was accompanied—still against my will—by a feeling of bitterness towards them, which, in turn, did not limit its aim to particular persons or situations, but, as if by an uncontrollable bias, tended to assume the general, abstract character of a whole conception of life. In fact, during those difficult days, I came very gradually to feel that my irritation and my intolerance of poverty were turning into a revolt against injustice, and not only against the injustice which struck at me personally but the injustice from which so many others like me suffered. I was quite aware of this almost imperceptible transformation of my subjective resentments into objective reflections and states of mind, owing to the bent of my thoughts which led always and irresistibly in the same direction: owing also to my conversation, which, without my intending it, alway harped upon the same subject. I also noticed in myself a growing sympathy for those political parties which proclaimed their struggle against the evils and infamies of the society to which, in the end I had attributed the troubles that beset me—a society which, as I thought, in reference to myself, allowed its best sons to languish and protected its worst ones. Usually, and in the simpler, less cultivated people, this process occurs without their knowing it, in the dark depths of consciousness where, by a kind of mysterious alchemy, egoism is transmuted into altruism, hatred into love, fear into courage; but to me, accustomed as I was to observing and studying myself, the whole thing was clear and visible, as though I were watching it happen in someone else; and yet I was aware the whole time that I was being swayed by material subjective factors, that I was transforming purely personal motives into universal reasons.
Alberto Moravia (Contempt)
the comparative framework of sounds or tones that make up a musical scale. So while frequency is a physical property of sound—it’s a measurement of the number of cycles per second of a sound wave—pitch refers to what we hear. The chromatic scale,
Bernie Krause (Sounds from The Great Animal Orchestra (Enhanced): Air)
If our consciousnesses can conceive it or our hearts grieve it, someone has composed a reference tidily summing the perfunctory steps to enlightenment. It would seem that we have merely traded one saviour for another, another someone to tell us how. We
Lupa (DIY Totemism: Your Personal Guide to Animal Totems)
All religions must, at their core, look forward to the end of this world and to the longed-for moment when all will be revealed and when the sheep will be divided from the goats, or whatever other bucolic Bronze-Age desert analogy might seem apt. (In Papua New Guinea, where as in most tropical climes there are no sheep, the Christians use the most valued animal of the locals and refer to the congregation as “swine.” Flock, herd: what difference does it make?) Against this insane eschatology, with its death wish and its deep contempt for the life of the mind, atheists have always argued that this world is all that we have, and that our duty is to one another to make the very most and best of it. Theism cannot coexist with this unexceptionable conclusion.
Christopher Hitchens (The Portable Atheist: Essential Readings for the Nonbeliever)
Granted, vegetarian naming wrests meat eating from a context of acceptance; this does not invalidate its mission. One thing must be acknowledged about vegetarian naming as exemplified in the above examples: these are true words. The dissonance they produce is not due to their being false, but to their being too accurate. These words do not adhere to our common discourse which presumes the edibility of animals. Just as feminists proclaimed that 'rape is violence, not sex,' vegetarians wish to name the violence of meat eating. Both groups challenge commonly used terms. Mary Daly calls the phrase 'forcible rape' a reversal by redundancy because it implies that all rapes are not forcible. This example highlights the role of language in masking violence, in this case an adjective deflects attention from the violence inherent in the meaning of the noun. The adjective confers a certain benignity on the word 'rape.' Similarly, the phrase 'humane slaughter' confers a certain benignity on the term 'slaughter.' Daly would call this the process of 'simple inversion': 'the usage of terms and phrases to label...activities as the opposite of what they really are.' The use of adjectives in the phrases 'humane slaughter' and 'forcible rape' promotes a conceptual misfocusing that relativizes these acts of violence. Additionally, as we ponder how the end is achieved, 'forcibly,' 'humanely,' our attention is continously framed so that the absent referents--women, animals--do not appear. Just as all rapes are forcible, all slaughter of animals for food is inhumane regardless of what it is called.
Carol J. Adams (The Sexual Politics of Meat: A Feminist-Vegetarian Critical Theory)
Many nuances of racism, while in some ways articulated around “race,” are themselves built upon many complex animacy hierarchies (animality being one), each of which can potentially implicate directly the charge of racial abjection without reference to race itself. Though
Mel Y. Chen (Animacies: Biopolitics, Racial Mattering, and Queer Affect (Perverse modernities))
Picture yourself, Jack, a confirmed homebody, a sedentary fellow who finds himself walking in a deep wood. You spot something out of the corner of your eye. Before you know anything else, you know that this thing is very large and that it has no place in your ordinary frame of reference. A flaw in the world picture. Either it shouldn't be here or you shouldn't. Now the thing comes into full view. It is a grizzly bear, enormous, shiny brown, swaggering, dripping slime from its bared fangs. Jack, you have never seen a large animal in the wild. The sight of this grizzer is so electrifyingly strange that it gives you a renewed sense of yourself, a fresh awareness of the self— the self in terms of a unique and horrific situation. You see yourself in a new and intense way. You rediscover yourself. You are lit up for your own imminent dismemberment. The beast on hind legs has enabled you to see who you are as if for the first time, outside familiar surroundings, alone, distinct, whole. The name we give this complicated process is fear. [...] Fear is self-awareness raised to a higher level. (p. 218)
Don DeLillo (White Noise)
Killing is a culturally loaded term, for most of us inextricably tied up with some version of a command that begins, “Thou shalt not.” Every faith has it. And for all but perhaps the Jainists of India, that command is absolutely conditional. We know it does not refer to mosquitoes.
Barbara Kingsolver (Animal, Vegetable, Miracle)
Our society was utterly, ruinously derivative (although the word derivative as a criticism is itself derivative). We were the first human beings who would never see anything for the first time. We stare at the wonders of the world, dull-eyed, underwhelmed. Mona Lisa, the Pyramids, the Empire State Building. Jungle animals on attack, ancient icebergs collapsing, volcanoes erupting. I can’t recall a single amazing thing I have seen firsthand that I didn’t immediately reference to a movie or TV show. A fucking commercial. You know the awful singsong of the blasé: Seeeen it. I’ve literally seen it all, and the worst thing, the thing that makes me want to blow my brains out, is: The secondhand experience is always better. The image is crisper, the view is keener, the camera angle and the soundtrack manipulate my emotions in a way reality can’t anymore.
Gillian Flynn (Gone Girl)
Consider how odd it would be if all we knew about elephants had been written by elephants. Would we recognize one? What elephant author would describe--or perhaps even perceive--the features which are common to all elephants? We would find ourselves detecting these from indirect clues; for instance, elephant-naturalists would surely tell us that all other animals suffer from noselessness, which obliges them to use their paws in an unnatural way. [...]So when the human male describes his world he maps its distances from his unspoken natural center of reference, himself.
Alice B. Sheldon
Linh has informed me of something called ‘fox’ coffee, ca-phe-chon, a brew made from the tenderest beans, fed to a fox (though I have since seen it referred to as a weasel), and the beans later recovered from the animal’s stool, washed (presumably), roasted, and ground. Sounds good to me.
Anthony Bourdain (A Cook's Tour: Global Adventures in Extreme Cuisines)
Our genus, Homo, arose two and a half million years ago, and for more than ninety-nine percent of human existence, we all lived like Onwas, in small bands of nomadic hunter-gatherers. Though the groups may have been tight-knit and communal, nearly everyone, anthropologists conjecture, spent significant parts of their lives surrounded by quiet, either alone or with a few others, foraging for edible plants and stalking prey in the wild. This is who we truly are. The agricultural revolution began twelve thousand years ago, in the Fertile Crescent of the Middle East, and the planet was swiftly reorganized into villages and cities and nations, and soon the average person spent virtually no time alone at all. To a thin but steady stream of people, this was unacceptable, so they escaped. Recorded history extends back five thousand years, and for as long as humans have been writing, we have been writing about hermits. It’s a primal fascination. Chinese texts etched on animal bones, as well as the clay tablets containing the Epic of Gilgamesh, a poem from Mesopotamia dating to around 2000 B.C., refer to shamans or wild men residing alone in the woods. People
Michael Finkel (The Stranger in the Woods: The Extraordinary Story of the Last True Hermit)
Forever afterward, Steve and I referred to the Cattle Creek rescue as our honeymoon trip. It also marked the beginning of Steve’s filming career. He was gifted with the ability to hunt down wildlife. But he hunted animals to save them, not kill them. That’s how the Crocodile Hunter was born.
Terri Irwin (Steve & Me)
The slaughter of dolphins and other marine mammals is no more horrible than captive dolphins performing tricks because it's not just dolphins were talking about, it's also people. Especially children [...] The effect is devastatingly the same because millions of people every year who watch and cheer this spectacle of dominance are in some way also cheering every other form of environmental ravishment. If dolphin is a reference point in our relationship with nature, then when we teach people that it's okay to abuse dolphins, we're teaching them that it's also okay to abuse the rest of nature.
Richard O'Barry (To Free a Dolphin)
(I know, it's a poem but oh well). Why! who makes much of a miracle? As to me, I know of nothing else but miracles, Whether I walk the streets of Manhattan, Or dart my sight over the roofs of houses toward the sky, Or wade with naked feet along the beach, just in the edge of the water, Or stand under trees in the woods, Or talk by day with any one I love--or sleep in the bed at night with any one I love, Or sit at table at dinner with my mother, Or look at strangers opposite me riding in the car, Or watch honey-bees busy around the hive, of a summer forenoon, Or animals feeding in the fields, Or birds--or the wonderfulness of insects in the air, Or the wonderfulness of the sun-down--or of stars shining so quiet and bright, Or the exquisite, delicate, thin curve of the new moon in spring; Or whether I go among those I like best, and that like me best-- mechanics, boatmen, farmers, Or among the savans--or to the soiree--or to the opera, Or stand a long while looking at the movements of machinery, Or behold children at their sports, Or the admirable sight of the perfect old man, or the perfect old woman, Or the sick in hospitals, or the dead carried to burial, Or my own eyes and figure in the glass; These, with the rest, one and all, are to me miracles, The whole referring--yet each distinct, and in its place. To me, every hour of the light and dark is a miracle, Every cubic inch of space is a miracle, Every square yard of the surface of the earth is spread with the same, Every foot of the interior swarms with the same; Every spear of grass--the frames, limbs, organs, of men and women, and all that concerns them, All these to me are unspeakably perfect miracles. To me the sea is a continual miracle; The fishes that swim--the rocks--the motion of the waves--the ships, with men in them, What stranger miracles are there?
Walt Whitman
The noun fylgja, formed from the verb "to follow, to accompany" (fylgja), referred in some ways to an individual's double, comparable to the Egyptian Ka and the Greek eidolon. It was a kind of guardian angel that took the form of a female entity (fylgjukona) or an animal that protected the family or person it had adopted.
Claude Lecouteux (The Return of the Dead: Ghosts, Ancestors, and the Transparent Veil of the Pagan Mind)
I’ve never known an animal to hurt another animal for absolutely no reason. Animals might be protecting themselves or their family, they might be hungry, or they might be territorial, but just to hurt another living thing? No, that doesn’t happen in nature. So I don’t think it’s correct for someone to refer to an awful person as an “animal.
Jan Pol (Never Turn Your Back on an Angus Cow: My Life as a Country Vet)
Many of the prophecy-riddles reflect Leonardo’s love for animals. “Countless numbers will have their little children taken away and their throats shall be cut,” is one prophecy, as if describing a brutal act of war and genocide. But then Leonardo, who had become a vegetarian, reveals that this prophecy refers to the sheep and cows that humans eat.
Walter Isaacson (Leonardo Da Vinci)
Dream on, Bullwinkle.” “Oooh, a classic cartoon reference. Now you’re talking my language.” I couldn’t help a grin. “You like cartoons?” “Hell yeah! The classics, though. Looney Tunes, Rocky and Bullwinkle, Mickey Mouse, The Flintstones, The Jetsons, Transformers. I’ll even include the 1990s Batman animated series, but I usually stick to pre-1990.” I
Jasinda Wilder (Puck (Alpha One Security, #4))
I am for that thing in your genome that demands it. I am for that thing which keeps you animals alive. I am, at most, a slice of monkey suspended within the stuff of universal intelligence. You are a monkey in nice clothes. In the harsh environment you refer to as a habitable planet, group behaviors are required to survive long enough to procreate. Since you are stupid monkeys, you have no natural affinity for group altruism. And so you have evolved a genetic pump that delivers pleasant chemicals to your monkey brains. One that is triggered by awe and fear of an anthropomorphism of your environment. Earth mothers. Sky gods. Bits of bush that catch fire. Interesting-looking rocks. An oddly-shaped branch. You’re not fussy. When your brain does this idiot work, you stop in front of that bump or stick and consider it fiercely. Other monkeys will, like as not, stop next to you and emulate you. Your genetic pump delivers morphine for your souls. You have your fellow monkeys join in. Perhaps so they can feel it too. Perhaps because you feel it might please the stick god to have more monkeys gaze at it in narcotic awe. The group must be defended. Because as many monkeys as possible must please the stick god, and you can continue to get your fix off praying to it. You draw up rules to organize and protect the group. Two hundred thousand years later, you put Adolf Hitler into power. Because you are, after all, just monkeys. I am your stash.
Warren Ellis (Supergod)
For the Mongols, the lifestyle of the peasant seemed incomprehensible. The Jurched territory was filled with so many people and yet so few animals; this was a stark contrast to Mongolia, where there were normally five to ten animals for each human. To the Mongols, the farmers’ fields were just grasslands, as were the gardens, and the peasants were like grazing animals rather than real humans who ate meat. The Mongols referred to these grass-eating people with the same terminology that they used for cows and goats. The masses of peasants were just so many herds, and when the soldiers went out to round up their people or to drive them away, they did so with the same terminology, precision, and emotion used in rounding up yaks.
Jack Weatherford (Genghis Khan and the Making of the Modern World)
Unlike these verses from the Koran, references to dehumanization in the hadith compiled two or three centuries later have a distinctly anti-Jewish flavor. They describe how a group of Israelites were transformed into rats, how unbelievers are turned into monkeys and pigs, and how Abraham’s father was transformed into an animal and hurled into the raging fires of hell.
David Livingstone Smith (Less Than Human: Why We Demean, Enslave, and Exterminate Others)
Do you know that in the Archaic Empire, the Master of Spies referred to every agent by the name of a flower or an animal or some such - never by their own names. Not even their sexes were known." "Sex?" asked Guisarme. "We wouldn't use women as spies, would we?" There was the briefest pause, as there always is when a dozen men realise that one of their number is a fool.
Miles Cameron (The Fell Sword (The Traitor Son Cycle, #2))
To be touched is, of course, to undergo something that comes from the outside, so I am, quite fundamentally, occasioned by that which is outside of me, which I undergo, and this undergoing designates a certain passivity, but not one that is understood as the opposite of 'activity.' To undergo this touch means that there must be a certain openness to the outside that postpones the plausibility of any claim to self-identity. The 'I' is occasioned by alterity, and that occasion persists as its necessary animating structure. Indeed, if there is to be self-representation, if I am to speak the 'I' in language, then this autobiographical reference has been enabled from elsewhere, has undergone what is not itself. Through this undergoing, an 'I' has emerged.
Judith Butler
Perhaps this is what a state actually is: a combination of exceptional violence and the creation of a complex social machine, all ostensibly devoted to acts of care and devotion. There is obviously a paradox here. Caring labour is in a way the very opposite of mechanical labour: it is about recognizing and understanding the unique qualities, needs and peculiarities of the cared-for – whether child, adult, animal or plant – in order to provide what they require to flourish. Caring labour is distinguished by its particularity. If those institutions we today refer to as ‘states’ really do have any common features, one must certainly be a tendency to displace this caring impulse on to abstractions; today this is usually ‘the nation’, however broadly or narrowly defined. Perhaps this is why it’s so easy for us to see ancient Egypt as a prototype for the modern state: here too, popular devotion was diverted on to grand abstractions, in this case the ruler and the elite dead. This process is what made it possible for the whole arrangement to be imagined, simultaneously, as a family and as a machine, in which everyone (except of course the king) was ultimately interchangeable. From the seasonal work of tomb-building to the daily servicing of the ruler’s body (recall again how the first royal inscriptions are found on combs and make-up palettes), most of human activity was directed upwards, either towards tending rulers (living and dead) or assisting them with their own task of feeding and caring for the gods.
David Graeber (The Dawn of Everything: A New History of Humanity)
when you arrive in Japan, you realize that sake means “alcoholic drink” in general. Thus, if you drink a beer, you are drinking sake; if you drink whiskey, you are drinking sake; and if you drink rum, you are drinking sake. So, when we order sake in a Japanese restaurant outside Japan, what is the specific name for the drink they serve us? It will probably be nihonshu, which is the Japanese word used to refer to the alcoholic beverage obtained from rice.
Hector Garcia Puigcerver (A Geek in Japan: Discovering the Land of Manga, Anime, Zen, and the Tea Ceremony)
Artemis was a goddess of the hunt, and also of the wild animals that she hunted.  She demonstrated the principles of conservation by being the protectress of young animals, ensuring the propagation of the species.  References were frequently made to Artemis in regard to this role.  Hence she is Artemis sovereign of all creatures,[ccxx] and Artemis Agrotera [of the wilderness], Potnia Theron [Lady of wild beasts].[ccxxi] In his manual for hunters, Xenophon describes the prayer the hunter spoke as he released the hunting hounds, "To thee thy share of this chase, Lord Apollo; and thine to thee, O Huntress Queen!"[ccxxii] As well as protecting young animals Artemis also protected their mothers, and hunting female animals could have fatal consequences.  On one occasion a hunter called Saron of Troizenos was chasing a doe when it swam into the sea.  He drowned and his body washed up at the grove of Artemis at the Phoibaian lagoon.
Sorita d'Este (Artemis: Virgin Goddess of the Sun, Moon & Hunt)
Discovering a note in the mending basket, Phoebe plucked it out and unfolded it. She instantly recognized West's handwriting. Unemployed Feline Seeking Household Position To Whom It May Concern, I hereby offer my services as an experienced mouser and personal companion. References from a reputable family to be provided upon request. Willing to accept room and board in lieu of pay. Indoor lodgings preferred. Your servant, Galoshes the Cat Glancing up from the note, Phoebe found her parents' questioning gazes on her. "Job application," she explained sourly. "From the cat." "How charming," Seraphina exclaimed, reading over her shoulder. "'Personal companion,' my foot," Phoebe muttered. "This is a semi-feral animal who has lived in outbuildings and fed on vermin." "I wonder," Seraphina said thoughtfully. "If she were truly feral, she wouldn't want any contact with humans. With time and patience, she might become domesticated." Phoebe rolled her eyes. "It seems we'll find out." The boys returned from the dining car with a bowl of water and a tray of refreshments. Galoshes descended to the floor long enough to devour a boiled egg, an anchovy canapé, and a spoonful of black caviar from a silver dish on ice. Licking her lips and purring, the cat jumped back into Phoebe's lap and curled up with a sigh. "I'd say she's adjusting quite well," Seraphina commented with a grin, and elbowed Phoebe gently. "One never knows who might rise above their disreputable past.
Lisa Kleypas (Devil's Daughter (The Ravenels, #5))
It's not that there are no challenges to becoming a vegetarian or vegan, but in the media, including authors of popular books on food and food politics, contribute to the 'enfreakment' of what is so often patronizingly referred to as the vegan or vegetarian 'lifestyle.' But again, the marginalization of those who care about animals is nothing new. Diane Beers writes in her book For the Prevention of Cruelty: The History and Legacy of Animal Rights Activism in the United States that 'several late nineteenth-century physicians concocted a diagnosable for of mental illness to explain such bizarre behavior. Sadly, they pronounced these misguided souls suffered from "zoophilpsychosis."' As Beers describes, zoophilpsychosis (an excessive concern for animals) was more likely to be diagnosed in women, who were understood to be 'particularly susceptible to the malady.' As the early animal advocacy movement in Britain and the United States was largely made up of women, such charges worked to uphold the subjugation both of women and of nonhuman animals.
Sunaura Taylor (Beasts of Burden: Animal and Disability Liberation)
What is knowledge? it is primarily and essentially idea. What is idea? A very complicated physiological process in the brain of an animal, the result of which is the consciousness of a picture there. Clearly the relation between such a picture and something entirely different from the animal in whose brain it exists can only be a very indirect one. This is perhaps the simplest and most comprehensible way of disclosing the deep gulf between the ideal and the real. This belongs to the things of which, like the motion of the earth, we are not directly conscious; therefore the ancients did not observe it, just as they did not observe the motion of the earth. Once pointed out, on the other hand, first by Descartes, it has ever since given philosophers no rest. But after Kant had at last proved in the most thorough manner the complete diversity of the ideal and the real, it was an attempt, as bold as it was absurd, yet perfectly correctly calculated with reference to the philosophical public in Germany, and consequently crowned with brilliant results, to try to assert the absolute identity of the two by dogmatic utterances, on the strength of a pretended intellectual intuition. In truth, on the contrary, a subjective and an objective existence, a being for self and a being for others, a consciousness of one's own self, and a consciousness of other things, is given us directly, and the two are given in such a fundamentally different manner that no other difference can compare with this. About himself every one knows directly, about all others only very indirectly. This is the fact and the problem.
Arthur Schopenhauer (The World as Will and Representation, Vol. 1)
One of the distinctions that religious scholars make about various religions is the monotheistic and polytheistic world views. It seems to me that if one were to describe to a Hindu the myriad of divine beings in Christianity (and by relationship Judaism and Islam), such as angels, archangels, cherubim, seraphim, putti, Satan and his crew, Mother Mary, Jesus the son of God – who threw out demons; not to mention the saints and martyrs, who can be contacted and prayed to as divine guides, etc., I dare say this Hindu would consider the Christians polytheistic like himself. If we then include holy relics, the cunning snake and the talking fiery bush, then we are moving towards animism. Monotheism in this light is actually referring to One ruling (and jealous) god over many lesser “gods,” deities, angels and souls, which is describing a polytheistic hierarchy and not monotheism. My conclusion: there is no monotheism. It may be heretical to say, but perhaps the Western religions have more in common with Hinduism and with the Roman or Scandinavian pantheons than they care to admit.
Stephen Poplin (Inner Journeys, Cosmic Sojourns: Life transforming stories, adventures and messages from a spiritual hypnotherapist's casebook)
The English word Atonement comes from the ancient Hebrew word kaphar, which means to cover. When Adam and Eve partook of the fruit and discovered their nakedness in the Garden of Eden, God sent Jesus to make coats of skins to cover them. Coats of skins don’t grow on trees. They had to be made from an animal, which meant an animal had to be killed. Perhaps that was the very first animal sacrifice. Because of that sacrifice, Adam and Eve were covered physically. In the same way, through Jesus’ sacrifice we are also covered emotionally and spiritually. When Adam and Eve left the garden, the only things they could take to remind them of Eden were the coats of skins. The one physical thing we take with us out of the temple to remind us of that heavenly place is a similar covering. The garment reminds us of our covenants, protects us, and even promotes modesty. However, it is also a powerful and personal symbol of the Atonement—a continuous reminder both night and day that because of Jesus’ sacrifice, we are covered. (I am indebted to Guinevere Woolstenhulme, a religion teacher at BYU, for insights about kaphar.) Jesus covers us (see Alma 7) when we feel worthless and inadequate. Christ referred to himself as “Alpha and Omega” (3 Nephi 9:18). Alpha and omega are the first and last letters of the Greek alphabet. Christ is surely the beginning and the end. Those who study statistics learn that the letter alpha is used to represent the level of significance in a research study. Jesus is also the one who gives value and significance to everything. Robert L. Millet writes, “In a world that offers flimsy and fleeting remedies for mortal despair, Jesus comes to us in our moments of need with a ‘more excellent hope’ (Ether 12:32)” (Grace Works, 62). Jesus covers us when we feel lost and discouraged. Christ referred to Himself as the “light” (3 Nephi 18:16). He doesn’t always clear the path, but He does illuminate it. Along with being the light, He also lightens our loads. “For my yoke is easy,” He said, “and my burden is light” (Matthew 11:30). He doesn’t always take burdens away from us, but He strengthens us for the task of carrying them and promises they will be for our good. Jesus covers us when we feel abused and hurt. Joseph Smith taught that because Christ met the demands of justice, all injustices will be made right for the faithful in the eternal scheme of things (see Teachings, 296). Marie K. Hafen has said, “The gospel of Jesus Christ was not given us to prevent our pain. The gospel was given us to heal our pain” (“Eve Heard All These Things,” 27). Jesus covers us when we feel defenseless and abandoned. Christ referred to Himself as our “advocate” (D&C 29:5): one who believes in us and stands up to defend us. We read, “The Lord is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler” (Psalm 18:2). A buckler is a shield used to divert blows. Jesus doesn’t always protect us from unpleasant consequences of illness or the choices of others, since they are all part of what we are here on earth to experience. However, He does shield us from fear in those dark times and delivers us from having to face those difficulties alone. … We’ve already learned that the Hebrew word that is translated into English as Atonement means “to cover.” In Arabic or Aramaic, the verb meaning to atone is kafat, which means “to embrace.” Not only can we be covered, helped, and comforted by the Savior, but we can be “encircled about eternally in the arms of his love” (2 Nephi 1:15). We can be “clasped in the arms of Jesus” (Mormon 5:11). In our day the Savior has said, “Be faithful and diligent in keeping the commandments of God, and I will encircle thee in the arms of my love” (D&C 6:20). (Brad Wilcox, The Continuous Atonement, pp. 47-49, 60).
Brad Wilcox
We poetically construct our identity as human beings, together with our values, largely through reciprocal relationships with animals. They provide us with essential points of reference, as well as illustrations of the qualities that we may choose to emulate or avoid in ourselves. Any major change in our relationships with animals, individual or collective, reverberates profoundly in our character as human beings, in ways that go far beyond immediately pragmatic concerns. When a species becomes extinct, something perishes in the human soul as well.
Boria Sax (The Mythical Zoo: An Encyclopedia Of Animals In World Myth, Legend, And Literature)
1. If you are offended or hurt when you hear Hillary Clinton or Maxine Waters called bitch, whore, or the c-word, you should be equally offended and hurt when you hear those same words used to describe Ivanka Trump, Kellyanne Conway, or Theresa May. 2. If you felt belittled when Hillary Clinton called Trump supporters “a basket of deplorables” then you should have felt equally concerned when Eric Trump said “Democrats aren’t even human.” 3. When the president of the United States calls women dogs or talks about grabbing pussy, we should get chills down our spine and resistance flowing through our veins. When people call the president of the United States a pig, we should reject that language regardless of our politics and demand discourse that doesn’t make people subhuman. 4. When we hear people referred to as animals or aliens, we should immediately wonder, “Is this an attempt to reduce someone’s humanity so we can get away with hurting them or denying them basic human rights?” 5. If you’re offended by a meme of Trump Photoshopped to look like Hitler, then you shouldn’t have Obama Photoshopped to look like the Joker on your Facebook feed.
Brené Brown (Braving the Wilderness: The Quest for True Belonging and the Courage to Stand Alone)
But before the year was out, Oldfield was plotting with the Queensland renegade Pauline Hanson to set up her new party. This emerged only after he left Abbott’s office in April 1997 armed with a glowing reference from the member for Warringah. A humiliated Abbott blasted Oldfield: “He’s a dangerous, snaky Rasputin who thrives on notoriety. Sure, I had him on my staff when I knew he held some unnaturally intense views on some things, but he seemed like a Liberal with a reasonable standing in the community. I’m not making any big claims for myself, but even Jesus had his Judas.
David Marr (Political Animal: The Making of Tony Abbott [Quarterly Essay 47])
People tend to refer to nonhuman animals as “it” or sometimes “he,” regardless of the individual’s sex. This one-sex-fits-all approach objectifies and denies individuality. In fact, nonhuman animals who are exploited for food industries are usually females. Such unfortunate nonhumans are not only exploited for their flesh, but also for their nursing milk, reproductive eggs, and ability to produce young. When guessing the gender of a nonhuman animal forced through slaughterhouse gates, we would greatly increase odds of being correct if we referred to such unfortunate individuals as “she.
Lisa Kemmerer (Sister Species: Women, Animals and Social Justice)
I think it's because when you hold a book you're also holding a tree in one form or another, and that direct connection lets me know how important books are in the world. Pages are called leaves, a spine of a book comes from the spine of the animal whose skin was used in the first books as covers; everything about books refers us back to the physical world. Not that ebook readers aren't useful for those of us whose eyes are getting worse with age. But the reading of a book - a physical book - lets us know how time is passing, and how we are passing time, in something more than percentage numbers.
Ali Smith
If the body is no longer a site of otherness but of identification, then we have urgently to become reconciled with it, repair it, perfect it, turn it into an ideal object. Everyone treats their bodies the way men treat women in projective identification: they invest them as a fetish, making an autistic cult of them, subjecting them to a quasi-incestuous manipulation. And it is the body's resemblance to its model which becomes a source of eroticism and 'white' seduction -- in the sense that it effects a kind of white magic of identity, as opposed to the black magic of otherness. This is how it is with body-building: you get into your body as you would into a suit of nerve and muscle. The body is not muscular, but muscled. It is the same with the brain and with social relations or exchanges: body-building, brainstorming, word-processing. Madonna is the ideal specimen of this, our muscled Immaculate Conception, our muscular angel who delivers us from the weaknesses of the body (pity the poor shade of Marilyn!). The sheath of muscles is the equivalent of character armour. In the past, women merely wrapped themselves in their image and their finery -- Freud speaks of those people who live with a kind of inner mirror, in a fleshly, happy self-reference. That narcissistic ideal is past and gone; body-building has wiped it out and replaced it with a gymnastic Ego-Ideal -- cold, hard, stressed, artificial self-reference. The construction of a double, of a physical and mental identity shell. Thus, in `body simulation', where you can animate your body remotely at any moment, the phantasy of being present in more than one body becomes an operational reality. An extension of the human being. And not a metaphorical or poetic extension, as in Pessoa's heteronyms, but quite simply a technical one.
Jean Baudrillard (The Perfect Crime)
The difference between bush and ladder also allows us to put a lid on a fruitless and boring debate. That debate is over what qualifies as True Language. One side lists some qualities that human language has but that no animal has yet demonstrated: reference, use of symbols displaced of in time and space from their referents, creativity, categorical speech perception, consistent ordering, hierarchical structure, infinity, recursion, and so on. The other side finds some counter-example in the animal kingdom (perhaps budgies can discriminate speech sounds, or dolphins or parrots can attend to word order when carrying out commands, or some songbird can improvise indefinitely without repeating itself), and gloats that the citadel of human uniqueness has been breached. The Human Uniqueness team relinquishes that criterion but emphasizes others or adds new ones to the list, provoking angry objections that they are moving the goalposts. To see how silly this all is, imagine a debate over whether flatworms have True Vision or houseflies have True Hands. Is an iris critical? Eyelashes? Fingernails? Who cares? This is a debate for dictionary-writers, not scientists. Plato and Diogenes were not doing biology when Plato defined man as a "featherless biped" and Diogenes refuted him with a plucked chicken.
Steven Pinker (The Language Instinct: How the Mind Creates Language)
Warning: “Good Intentions” contains violence, explicit sex, nudity, inappropriate use of church property, portrayals of beings divine and demonic bearing little or no resemblance to established religion or mythology, trespassing, bad language, sacrilege, blasphemy, attempted murder, arguable murder, divinely mandated murder, justifiable murder, filthy murder, sexual promiscuity, kidnapping, attempted rape, arson, dead animals, desecrated graves, gang activity, theft, assault and battery, panties, misuse of the 911 system, fantasy depictions of sorcery and witchcraft, multiple references to various matters of fandom, questionable interrogation tactics, cell phone abuse, reckless driving, consistent abuse of vampires (because they deserve it), even more explicit sex, illegal use of firearms within city limits, polyamory, abuse of authority, hit and run driving, destruction of private property, underage drinking, disturbances of the peace, disorderly conduct, internet harassment, bearers of false witness, mayhem, dismemberment, falsification of records, tax evasion, an uncomfortably sexy mother, bad study habits, and a very silly white guy inappropriately calling another white guy “nigga” (for which he will surely suffer). All characters depicted herein are over the age of 18, with the exception of one little girl who merely needs to get her cat out of a tree. Don’t worry, nothing bad happens to her. She makes it through the story just fine.
Elliott Kay (Good Intentions (Good Intentions, #1))
What is the meaning of the phrase “shall be bound in heaven... shall be loosed in heaven?” Williams, the Bible translator, points out for us that the verb form is the perfect passive participle, so the reference is to things in a state of having been already forbidden (or permitted). This tells us that whatever is bound or loosed by the believer is done on the basis that it has already been done “in heaven,” i.e. by the Lord himself. What is it, then, that the Lord has already bound and which he has given us power to bind again? Jesus teaches us: Or else how can one enter into a strong man’s house, and spoil his goods, except he first bind the strong man? and then he will spoil his house. Matt. 12:29 The context of this passage finds Jesus casting out demons. His authority for thus doing is challenged by the religious authorities. They accuse him of doing it by the power of the devil himself. Jesus is explaining that he is able to control demon spirits and make them obey him because he has already bound the strong man — Satan. The fact that the demons obey Him is evidence of Satan being bound. Satan is already bound “in heaven” — by heaven’s power. His power is broken. The key is given to us. We have power over him, too. Amen! The Greek word for “bind” in the passage before us is deo. It means to fasten or tie — as with chains, as an animal tied to keep it from straying. This is glorious! When Satan is bound he is made inoperable. He loses his ability to act against us.
Frank Hammond (Pigs in the Parlor: A handbook for deliverance from demons and spiritual oppression.)
Today farmers shift responsibility for their exploitation of animals to the general public, by speaking of 'consumer demand' for meat as if this technical term referred to an inexorable mass insistence rather than the conditional fact that under present circumstances people will buy a certain amount of meat at a given price. The individual meat-eater, conversely, may defer personal responsibility for animal slaughter by reasoning that a national market is insensitive to one individual's choices, so my becoming vegetarian will not in fact affect production levels--that is, the number of animals killed. While the farmer is 'only giving the people what they want,' the meat-eater figures 'they'll be slaughtered anyway,' so no one is responsible.
Brian Luke
The New Age is in fact many philosophies that embrace similar core beliefs. As a result, it can be hard to define. We certainly know what it is not. It is not a mainstream religion, whether of the East or the West. And it is not part of any single philosophical tradition. It has many manifestations such as astrology, Tarot Cards, psychic powers, the channelling of spirits, and the healing powers of crystals and sacred stones. Often, ancient and indigenous beliefs are incorporated into New Age philosophies, so that practitioners will reference European pagan traditions, goddess worship, and shamanism. The New Age can also include various forms of animism – in which animals communicate directly with humans and act as spirit guides. If this all sounds a little muddled, that’s because it is.
Timothy Wilson (How to Talk to Your New Age Relative (A Hoagy Wilson How Do Guide TM))
Chance does not exist. Either the universe obeys objective laws or it is of the order of will. But not of a will like our own: an inhuman will, in which all beings, minerals, animals, stars and elements are endowed with effective determination. Where the effect is an added extra, regardless of the cause, where the event is an added extra, regardless of history - chance being merely the intersection of all these wills. A universe consisting of antagonistic impulses, in which everything is lucky or ill-fated - isn't that more uplifting than the mere preoccupation with causes and consequences? The downplaying of reality is a philosophical intuition and there is, therefore, nothing 'negationist' about it. The virtual, in its project of liquidating the real technically, is truly negationist.
Jean Baudrillard (Cool Memories V: 2000 - 2004)
JOIN ILLUMINATI FOR RICH,FAME AND POWER+27635239489THOSE ARE THE RULES AND REGULATIONS OF HOW YOU CAN BE PART OF THE ORGANIZATION. IF YOU CAN STAND THEM, THEN YOU WILL BE CONSIDERED IN THE NEW SECRET WORLD AGE (ILLUMINATI) SO READ THEM CAREFUL AND GET BACK TO US. FOLLOW YOUR HEART BEFORE YOU DECIDE TO SIGN THE CONTRACT WITH THE SOCIETY. AND IF YOU HAVE ANY PROBLEM WITH ONE OF THE CONDITIONS, PLEASE DO NOT TAMPER TO SIGN THIS AGREEMENT AND WE FORWARD YOU THE FORMS IMMEDIATELY AFTER WE HAVE CONFIRMED YOU BELIEF. HERE ARE THE BASICS OF HOW TO BECOME A NEW ILLUMINATI MEMBER 1* you must be over the age of 18 to make your own decision. 2* you must be able to pay a fee of US $200 for file and reference number compilation. 3* you must have a strong belief of Success. 4* you must be able to keep secrets to yourself. 5* you must be able to wear a black shirt/vest/skirt/dress E.T.C not less than 3 times a week. 6* you must believe that money is power. 7* you must be aware that your name sounds in the list of celebrities and super-rich. 8* you must have goals and desires of your dreams in life. 9*you must have a belief in the change/modern world of doing things. 10*you must be able to read/respect/understand the prayers of the Illuminati. 11*you have to be able to make a sacrifice of any animal of your choice. 12*you must have aim for joining the society. ALL MEN AND WOMEN ARE WELCOME TO JOIN THIS SOCIETY OF ONLY SUCCESS, RESPECT AND SUPER-RICH. NB: IF YOU ARE FINE WITH ALL THE CONDITIONS YOU HAVE READ; THEN LET US KNOW IN THAT WE CAN SEND YOU THE FORMS TO SIGN THE CONTRACT AND IN THAT MATTER, TO FORWARD YOU THE FORMS, WE HAVE TO FIRST CONFIRM YOUR REGISTRATION FEE OF THE AMOUNT MENTIONED ABOVE IN SECTION 2.2. Rules and Regulations as a full member. 1.2 Try and help people 1.3 Always report offenders 1.4 Do not swear or break any run escape rules 1.5 Always rejoin the clan chart as soon as you log on 1.7 Whenever there is a clan battle, always try to participate.we don't force any one to join as it's optional to join the most powerful secret society in the world Illuminati,decide your future.Become a member and be prosperous in all you do in life, Business, Academics, Sport, Music, Politics, ETC. Join the famous within south Africa and around the world. The Richest Politician , Businessmen and Women, Musicians, Celebrity and most successful companies in south Africa and around the world are all members.You will be guided through the whole process and be helped on how to join the occult.
Adam found his father out. It wasn’t that his father changed but that some new quality came to Adam. He had always hated the discipline, as every normal animal does, but it was just and true and inevitable as measles, not to be denied or cursed, only to be hated. And then–it was very fast, almost a click in the brain–Adam knew that, for him at least, his father’s methods had no reference to anything in the world except his father. The techniques and training were not designed for the boys at all but only to make Cyrus a great man. And the same click in the brain told Adam that his father was not a great man, that he was, indeed, a very strong-willed and concentrated little man wearing a huge busby. Who knows what causes this–a look in the eye, a lie found out, a moment of hesitation?–then god comes crashing down in a child’s brain.
John Steinbeck (East of Eden)
Brad Bird remembers a meeting during the making of The Incredibles, soon after he joined the studio, when Steve hurt his feelings by saying that some of the Incredibles artwork looked "kind of Saturday morning"––a reference to the low-budget cartoons that Hanna-Barbera and others produced. "In my world, that's kind of like saying, 'Your mama sleeps around,'" Brad recalls. "I was seething. When the meeting ended, I went over to Andrew and said, 'Man, Steve just said something that really pissed me off.' And Andrew, without even asking what it was, said, 'Only one thing?'" Brad came to understand that Steve was speaking not as a critic but as the ultimate advocate. Too often, animated superheroes had been made on the cheap and looked that way, too––on that Steve and Brad could agree. The Incredibles, he was implying, had to reach higher.
Ed Catmull (Creativity, Inc.: Overcoming the Unseen Forces That Stand in the Way of True Inspiration)
There are many buzzwords that gloss over these operations and their economic origins: “ambient computing,” “ubiquitous computing,” and the “internet of things” are but a few examples. For now I will refer to this whole complex more generally as the “apparatus.” Although the labels differ, they share a consistent vision: the everywhere, always-on instrumentation, datafication, connection, communication, and computation of all things, animate and inanimate, and all processes—natural, human, physiological, chemical, machine, administrative, vehicular, financial. Real-world activity is continuously rendered from phones, cars, streets, homes, shops, bodies, trees, buildings, airports, and cities back to the digital realm, where it finds new life as data ready for transformation into predictions, all of it filling the ever-expanding pages of the shadow text.4
Shoshana Zuboff (The Age of Surveillance Capitalism)
It’s hard to imagine calling the dairy industry anything but “inhumane” when you consider that on dairy farms, cows are artificially inseminated and forced to give birth, only to have their beloved babies torn away from them so the milk that nature intended for them can instead be consumed by humans. Both mother cows and their calves are emotionally traumatised when forcibly separated from one another. The mother cows bellow in desperation, and their calves bawl in distress. They cry out for each other for days – in vain. The male calves – often referred to as “by-products” – are either shot at birth or destined to become veal. The female calves, like their mothers, face a lifetime of repeated forcible impregnation and anguish over their stolen babies. Their bodies are strained to the limit in order to squeeze out every last drop of milk. Today, British cows typically produce 10 times more milk than they would naturally in order to feed their calves.
Mimi Bekhechi
Everything is subservient to the system, yet at the same time escapes its control. Those groups around the world who adopt the Western lifestyle never really identify with it, and indeed are secretly contemptuous of it. They remain excentric with respect to this value system. Their way of assimilating, of often being more fanatical in their observance of Western manners than Westerners themselves, has an obviously parodic, aping quality: they are engaged in a sort of bricolage with the broken bits and pieces of the Enlightenment, of 'progress' . Even when they negotiate or ally themselves with the West, they continue to believe that their own way is fundamentally the right one. Perhaps, like the Alakaluf, these groups will disappear without ever having taken the Whites seriously. (For our part we take them very seriously indeed, whether our aim is to assimilate them or destroy them: they are even fast becoming the crucial negative - reference point of our whole value system.)
Jean Baudrillard (The Transparency of Evil: Essays in Extreme Phenomena)
The child's world is alert and alive, governed by rules of response and command, not by physical laws: a portentous continuum of consciousness, endowed with purpose and intent, either resistant or responsive to the child itself. This infantile notion of a world governed by moral rather than physical laws, kept under control by a superordinated parental personality instead of impersonal physical forces, and oriented to the weal and woe of man, is an illusion that dominates men's thoughts all over the world. The sense then, of this world as an undifferentiated continuum of simultaneously subjective and objective experience (Participation), which is all alive (Animism), and which was created by a superior being (Artificialism), may be said to constitute the frame of reference of all childhood experience no matter where in the world. No small wonder then, that the above Three Principles are precisely those most represented in the mythologies and religious systems of the whole world.
Joseph Campbell (The Masks of God, Volume 1: Primitive Mythology)
I wish my life and decisions to depend on myself, not on external forces of whatever kind. I wish to be the instrument of my own, not of other men's, acts of will. I wish to be a subject, not an object; to be moved by reasons, by conscious purposes, which are my own, not by causes which affect me, as it were, from outside. I wish to be somebody, not nobody; a doer - deciding, not being decided for, self-directed and not acted upon by external nature or by other men as if I were a thing, or an animal, or a slave incapable of playing a human role, that is, of conceiving goals and policies of my own and realising them. This is at least part of what I mean when I say that I am rational, and that it is my reason that distinguishes me as a human being from the rest of the world. I wish, above all. to be conscious of myself as a thinking, willing, active being, bearing responsibility for my choices and able to explain them by reference to my own ideas and purposes. I feel free to the degree that I believe this to be true, and enslaved to the degree that I am made to realise that it is not.
Isaiah Berlin (Two Concepts of Liberty: An Inaugural Lecture delivered before the University of Oxford on 31 October 1958)
The American Negro is a unique creation; he has no counterpart anywhere, and no predecessors. The Muslims react to this fact by referring to the Negro as “the so-called American Negro” and substituting for the names inherited from slavery the letter “X.” It is a fact that every American Negro bears a name that originally belonged to the white man whose chattel he was. I am called Baldwin because I was either sold by my African tribe or kidnapped out of it into the hands of a white Christian named Baldwin, who forced me to kneel at the foot of the cross. I am, then, both visibly and legally the descendant of slaves in a white, Protestant country, and this is what it means to be an American Negro, this is who he is—a kidnapped pagan, who was sold like an animal and treated like one, who was once defined by the American Constitution as “three-fifths” of a man, and who, according to the Dred Scott decision, had no rights that a white man was bound to respect. And today, a hundred years after his technical emancipation, he remains—with the possible exception of the American Indian—the most despised creature in his country.
James Baldwin (The Fire Next Time)
If we look honestly at the way many people manage their dogs today, we are faced with a staggering reflection of irresponsibility and lack of compassion. It is difficult to refer to a dog as “man’s best friend” when more than six million unwanted adult dogs and puppies are euthanized every year. We are not speaking here of the humane killing of animals done out of a sense of responsible stewardship but of the massive human negligence that leads to euthanasia. For those who doubt the serious implications of this situation, a trip to the local animal shelter can be a real eye-opener. We recall one client who dismissed our advice about spaying her female shepherd, explaining she felt it was important for her children to have the experience of seeing puppies born. When we asked her how she intended to care for and give homes to the puppies, she responded that she really had not thought about it at all and that she would probably leave them at the local humane society when it was time for them to be weaned. We then asked her what value such an experience would have if the principal lesson her children would learn is that puppies are cute little playthings who, when sufficiently used, may then be conveniently disposed of. Fortunately, our questioning convinced her of her faulty thinking, and she left with a new respect for the implications of bringing puppies into the world.
Monks of New Skete (The Art of Raising a Puppy)
Cold snowman a caress, and when they return, they have to throw snow symbolically difficulties that would like to get rid of. They suggest other times the scene being at sea, muscle building "problems disastrous appearance" or roasting sausages on campfire in which it is then possible difficulties burn individuals scene vividly experience, few it just a pose. I can take the help of hypnosis to get back to childhood? Yes, and sometimes the experimental and therapeutic uses of reasons. But in "past lives", as someone asks you to get through hypnosis. These are issues that go beyond science. Among the methods with which experimented with in psychotherapy, were also experiments with LSD. You've experienced this era ... Yes. With that began in the late 50th years of the last century at the Prague Psychiatric Clinic Associate Professor Muscovite. With LSD, which is referred to as a hallucinogen, can cause short-term state similar to psychosis were examined and muscles exercises treatment options were available American preparation After this, the abuse and exploitation of the legal ban. You yourself tried LSD? I experienced experimental LSD intoxication as a student assistant professor Robbie. I had a nice experience, as I had the feeling that the bathyscaphe plunged into the depths of the sea, where I can watch the special animals. Or I saw a swirling carousel, everything was brightly colored. But I had it once and never wanted.
Health Fitness (Food Lovers Weight Loss Cookbook)
Knowledge about society is thus a realization in the double sense of the word, in the sense of apprehending the objectivated social reality, and in the sense of ongoingly producing this reality. For example, in the course of the division of labor a body of knowledge is developed that refers to the particular activites involved. In its linguistic basis, this knowledge is already indispensable to the institutional “programming” of these economic activities. There will be, say, a vocabulary designating the various modes of hunting, the weapons to be employed, the animals that serve as prey, and so on. There will further be a collection of recipes that must be learned if one is to hunt correctly. This knowledge serves as a channeling, controlling force in itself, an indispensable ingredient of the institutionalization of this area of conduct. As the institution of hunting is crystallized and persists in time, the same body of knowledge serves as an objective (and, incidentally, empirically verifiable) description of it. A whole segment of the social world is objectified by this knowledge. There will be an objective “science” of hunting, corresponding to the objective reality of the hunting economy. The point need not be belabored that here “empirical verification” and “science” are not understood in the sense of modern scientific canons, but rather in the sense of knowledge that may be borne out in experience and that can subsequently become systematically organized as a body of knowledge. Again,
Peter L. Berger (The Social Construction of Reality: A Treatise in the Sociology of Knowledge)
The Fossil Record: No Sign of Intermediate Forms The clearest evidence that the scenario suggested by the theory of evolution did not take place is the fossil record. According to this theory, every living species has sprung from a predecessor. A previously existing species turned into something else over time and all species have come into being in this way. In other words, this transformation proceeds gradually over millions of years. Had this been the case, numerous intermediary species should have existed and lived within this long transformation period. For instance, some half-fish/half-reptiles should have lived in the past which had acquired some reptilian traits in addition to the fish traits they already had. Or there should have existed some reptile-birds, which acquired some bird traits in addition to the reptilian traits they already had. Since these would be in a transitional phase, they should be disabled, defective, crippled living beings. Evolutionists refer to these imaginary creatures, which they believe to have lived in the past, as "transitional forms." If such animals ever really existed, there should be millions and even billions of them in number and variety. More importantly, the remains of these strange creatures should be present in the fossil record. In The Origin of Species, Darwin explained: If my theory be true, numberless intermediate varieties, linking most closely all of the species of the same group together must assuredly have existed... Consequently, evidence of their former existence could be found only amongst fossil remains.
Harun Yahya (Those Who Exhaust All Their Pleasures In This Life)
One way of approaching the question about what makes a human being the same person over time would be to point out that we are living things. You are the same individual animal that you were as a baby. Locke used the word ‘man’ (meaning by that ‘man or woman’) to refer to the ‘human animal’. He thought it was true to say that over a life each of us remains the same ‘man’ in that sense. There is a continuity of the living human being that develops in the course of its life. But for Locke being the same ‘man’ was very different from being the same person. According to Locke, I could be the same ‘man’, but not the same person I was previously. How could that be? What makes us the same person over time, Locke claimed, is our consciousness, our awareness of our own selves. What you can't remember isn't part of you as a person. To illustrate this he imagined a prince waking up with a cobbler's memories; and a cobbler with a prince's memories. The prince wakes up as usual in his palace, and to outside appearances is the same person he was when he went to sleep. But because he has the cobbler's memories instead of his own, he feels that he is the cobbler. Locke's point was that the prince is right to feel that he is the cobbler. Bodily continuity doesn't decide the issue. What matters in questions about personal identity is psychological continuity. If you have the prince's memories, then you are the prince. If you have the cobbler's memories, you are the cobbler, even if you have the body of a prince. If the cobbler had committed a crime, it would be the one with the prince's body that we should hold responsible for it. Of
Nigel Warburton (A Little History Of Philosophy)
would go back to the body dump site. The prison interviews helped us see and understand the wide variety of motivation and behavior among serial killers and rapists. But we saw some striking common denominators as well. Most of them come from broken or dysfunctional homes. They’re generally products of some type of abuse, whether it’s physical abuse, sexual abuse, emotional abuse, or a combination. We tend to see at a very early age the formation of what we refer to as the “homicidal triangle” or “homicidal triad.” This includes enuresis—or bed-wetting—at an inappropriate age, starting fires, and cruelty to small animals or other children. Very often, we found, at least two of these three traits were present, if not all three. By the time we see his first serious crime, he’s generally somewhere in his early to mid-twenties. He has low self-esteem and blames the rest of the world for his situation. He already has a bad track record, whether he’s been caught at it or not. It may be breaking and entering, it may have been rape or rape attempts. You may see a dishonorable discharge from the military, since these types tend to have a real problem with any type of authority. Throughout their lives, they believe that they’ve been victims: they’ve been manipulated, they’ve been dominated, they’ve been controlled by others. But here, in this one situation, fueled by fantasy, this inadequate, ineffectual nobody can manipulate and dominate a victim of his own; he can be in control. He can orchestrate whatever he wants to do to the victim. He can decide whether this victim should live or die, how the victim should die. It’s up to him; he’s finally calling the shots.
John E. Douglas (Journey Into Darkness (Mindhunter #2))
When seeing a dying animal a man feels a sense of horror: substance similar to his own is perishing before his eyes. But when it is a beloved and intimate human being that is dying, besides this horror at the extinction of life there is a severance, a spiritual wound, which like a physical wound is sometimes fatal and sometimes heals, but always aches and shrinks at any external irritating touch. After Prince Andrew's death Natasha and Princess Mary alike felt this. Drooping in spirit and closing their eyes before the menacing cloud of death that overhung them, they dared not look life in the face. They carefully guarded their open wounds from any rough and painful contact. Everything: a carriage passing rapidly in the street, a summons to dinner, the maid's inquiry what dress to prepare, or worse still any word of insincere or feeble sympathy, seemed an insult, painfully irritated the wound, interrupting that necessary quiet in which they both tried to listen to the stern and dreadful choir that still resounded in their imagination, and hindered their gazing into those mysterious limitless vistas that for an instant had opened out before them. Only when alone together were they free from such outrage and pain. They spoke little even to one another, and when they did it was of very unimportant matters. Both avoided any allusion to the future. To admit the possibility of a future seemed to them to insult his memory. Still more carefully did they avoid anything relating to him who was dead. It seemed to them that what they had lived through and experienced could not be expressed in words, and that any reference to the details of his life infringed the majesty and sacredness of the mystery that had been accomplished before their eyes. Continued abstention from speech, and constant avoidance of everything that might lead up to the subject—this halting on all sides at the boundary of what they might not mention—brought before their minds with still greater purity and clearness what they were both feeling.
Leo Tolstoy (War and Peace)
On trial were two men, one in a plaid shirt, and the other with a long, ZZ Top-style beard. They looked intimated by the crowd that had turned out, even though Plaid Shirt stood six foot four. He was the main perpetrator, charged with animal cruelty. He had brought his young son along during the bear killing for which he was on trial. The main reason the state managed to bring charges is that the hunters had made a videotape of their gruesome acts. The state trooper who confiscated the video couldn’t even testify at the time of the trial, he was so emotionally overcome. Then they showed the video in court, and I understood why. ZZ Top and Plaid Shirt cornered the bear cub. In order to preserve the integrity of the pelt, they attempted to kill the cub by stabbing it in the eyes. It was absolutely gut-wrenching to watch. The bear struggled for its life, but Plaid Shirt kept thrusting his knife, moving back as the animal twisted frantically away, then moving forward to stab again. The bear cub screamed, and it sounded eerily as though the bear was actually crying “Mama,” over and over. Plaid Shirt and ZZ Top sat unfazed in court. The bear screamed, “Mama, mama, mama.” From my place in the gallery, I watched as a towering man in a police uniform burst into tears and walked out of the courtroom. At the end of the video, Plaid Shirt brought his nine-year-old son over to stand triumphantly next to the dead bear cub. “Clearly, you deserve jail,” the judge told Plaid Shirt as he stood for sentencing. “Unfortunately, the jails are filled with people even more heinous than you: rapists, murderers, and armed robbers. So I am going to sentence you to three thousand hours of community service.” I approached the judge after the trial, furious that this man might end up collecting a bit of rubbish along the highway as his penance. “I want him,” I said, referring to Plaid Shirt. I said that I ran a wildlife rehabilitation facility and could use a volunteer. The first day Plaid Shirt showed up, he actually looked scared of me. He cleaned cages, fed animals, and worked hard. He liked the bobcat I was taking care of, “Bobby.” He said it was the biggest one he had ever seen. It would make a prize trophy. I asked him every question I could think of: where he hunted, how he hunted, why he hunted. Whether he had any kind of shirt other than plaid. I felt as though I was in the presence of true evil. For months he helped. He had some skills, like carpentry, and he could lift heavy things. He fulfilled his community service. In the end, I couldn’t tell if I had made any difference or not. I was only slightly encouraged by his parting words. “You know,” Plaid Shirt said, “I never knew cougars purred.
Terri Irwin (Steve & Me)
Although I have suggested that American culture tends to favor the side of independence over the side of inclusion (and I would extend that to Western culture in general), it is not a generalization that seems to apply uniformly to men and women in our culture. Indeed, although I have no idea why it may be, it seems to me that men tend to have more difficulty acknowledging their need for inclusion, tend to me more oriented toward differentiation, and that women tend to have more difficulty acknowledging their need for distinctness, tend to be more oriented toward inclusion. Whether this is a function of social experience throughout the lifespan, the effects of parenting anatomical (even genital) density, or some combination, I do not know. Whatever the source of this distinction between men and women, I believe it is also the case that this very distinction is to be found within any one person as well. Whatever the source of this distinction between men and women, I believe it is also the case that this very distinction is to be found within any one person as well. In this respect constructive-developmental theory revives the Jungian notion that there is a man in every woman and a woman in every man; saying so is both a consequence of considering that all of life is animated by a fundamental evolutionary ambivalence, and that 'maleness'/'femaleness' is but one of its expressions. Similarly, I believe that while Western and Eastern cultures reflect one side or the other of this ambivalence, they project the other. Western cultures tend to value independence, self-assertion, aggrandizement, personal achievement, increasing independence from the family of origin; Eastern cultures (including the American Indian) value the other pole. Cheyenne Indians asked to talk about themselves typically begin, 'My grandfather...' (Strauss, 1981); many Eastern cultures use the word 'I' to refer to a collectivity of people of which one is a part (Marriott, 1981); the Hopi do not say, 'It's a nice day,' as if one could separate oneself from the day, but say something that would have to be translated more like, 'I am in a nice day,' or 'It's nice in front, and behind, and above" (Whorf, 1956). At the same time one cannot escape the enormous hunger for community, mystical merging, or intergenerational connection that continually reappears in American culture through communalism, quasi-Eastern religions, cult phenomena, drug experience, the search for one's 'roots,' the idealization of the child, or the romantic appeal of extended families. Similarly, it seems too glib to dismiss as 'mere Westernization' the repeated expression in Eastern cultures of individualism, intergenerational autonomy, or entrepreneurialism as if these were completely imposed from without and not in any way the expression of some side of Eastern culture itself.
Robert Kegan (The Evolving Self: Problem and Process in Human Development)
A knock at the enameled door of the carriage altered them to the presence of a porter and a platform inspector just outside. Sebastian looked up and handed the baby back to Evie. He went to speak to the men. After a minute or two, he came back from the threshold with a basket. Looking both perturbed and amused, he brought it to Phoebe. “This was delivered to the station for you.” “Just now?” Phoebe asked with a nonplussed laugh. “Why, I believe it’s Ernestine’s mending basket! Don’t say the Ravenels went to the trouble of sending someone all the way to Alton to return it?” “It’s not empty,” her father said. As he set the basket in her lap, it quivered and rustled, and a blood-curdling yowl emerged. Astonished, Phoebe fumbled with the latch on the lid and opened it. The black cat sprang out and crawled frantically up her front, clinging to her shoulder with such ferocity that nothing could have detached her claws. “Galoshes!” Justin exclaimed, hurrying over to her. “Gosh-gosh!” Stephen cried in excitement. Phoebe stroked the frantic cat and tried to calm her. “Galoshes, how . . . why are you . . . oh, this is Mr. Ravenel’s doing! I’m going to murder him. You poor little thing.” Justin came to stand beside her, running his hands over the dusty, bedraggled feline. “Are we going to keep her now, Mama?” “I don’t think we have a choice,” Phoebe said distractedly. “Ivo, will you go with Justin to the dining compartment, and fetch her some food and water?” The two boys dashed off immediately. “Why has he done this?” Phoebe fretted. “He probably couldn’t make her stay at the barn, either. But she’s not meant to be a pet. She’s sure to run off as soon as we reach home.” Resuming his seat next to Evie, Sebastian said dryly, “Redbird, I doubt that creature will stray more than an arm’s length from you.” Discovering a note in the mending basket, Phoebe plucked it out and unfolded it. She instantly recognized West’s handwriting. Unemployed Feline Seeking Household Position To Whom It May Concern, I hereby offer my services as an experienced mouser and personal companion. References from a reputable family to be provided upon request. Willing to accept room and board in lieu of pay. Indoor lodgings preferred. Your servant, Galoshes the Cat Glancing up from the note, Phoebe found her parents’ questioning gazes on her. “Job application,” she explained sourly. “From the cat.” “How charming,” Seraphina exclaimed, reading over her shoulder. “‘Personal companion,’ my foot,” Phoebe muttered. “This is a semi-feral animal who has lived in outbuildings and fed on vermin.” “I wonder,” Seraphina said thoughtfully. “If she were truly feral, she wouldn’t want any contact with humans. With time and patience, she might become domesticated.” Phoebe rolled her eyes. “It seems we’ll find out.” The boys returned from the dining car with a bowl of water and a tray of refreshments. Galoshes descended to the floor long enough to devour a boiled egg, an anchovy canapé, and a spoonful of black caviar from a silver dish on ice. Licking her lips and purring, the cat jumped back into Phoebe’s lap and curled up with a sigh.
Lisa Kleypas (Devil's Daughter (The Ravenels, #5))
Any prize off this bottom row,” the guy tells us, walking away to a waiting customer. “You did it!” I jump down off the counter and wrap my arms around his neck. “You won me a prize!” “Thank fuck.” His arms wrap around me. “I was starting to worry for a moment there. Felt like I was losing my man card.” I reach up on my tiptoes and kiss his lips. “Never. And thank you.” I tip my head back to look into his face. His hands slide down my back to my ass, and he gives it a squeeze. “Go pick your prize, Boston.” Leaving Liam, I head back to the counter and lean over, looking at the bottom row of prizes. I see all kinds of crap here, including really cheap-looking stuffed animals and dolls. I definitely do not want a doll. They freak me out. Then, I spy this sad-looking odd toy. Reaching over, I grab it. Liam comes up behind me as I right myself. His chest is pressed to my back. “Is that a…fucking knitted jellyfish?” I turn my head to look up at him. He’s squinting at the toy I’ve picked up. I look back down at it in my hands, and I think he’s right. It is a knitted jellyfish toy. “I think so.” It’s white and pink and looks like a little princess jellyfish. And the more I look at it, the cuter it becomes…in a weird knitted jellyfish way. “She looks like a jellyfish princess,” I say. “It looks like a piece of shit.” “Hey! You’ll hurt her feelings.” I jab him in the arm. Then, I hug her. “I shall call her Squishy, and she shall be mine.” I laugh, meeting Liam’s blank expression. “Finding Nemo? No?” I say. Liam slowly shakes his head, looking at me like I’ve lost my mind. “Okay, makes sense. You were probably too old to watch it when it first came out—you know, when I was still in diapers and you were out serenading teenage girls with the Backstreet Boys—hey!” I squeal when he digs me in the ribs with his fingers. “We’ll watch Nemo later, and then you’ll get the reference.” I turn to the guy. “I’ll take Squishy,” I tell him, holding the stuffed animal up. “Okay, what’s next?” I hook my arm through Liam’s, holding Squishy to my chest. “Hook a Duck.” “Hook a what?” I give him a confused look. “Duck.” “And what’s Hook a Duck?” “You don’t know what Hook a Duck is?” Liam looks appalled. “No…but I feel like I should.” “You should.” “What’s so special about it?” “Well, nothing special per se, but it’s like a rite of passage. Every kid plays Hook a Duck when they come to the fair.” “Hate to break it to you, Hunter, but we’re not kids.” “Maybe not. But it’s your first time at a fair in England, and you have to play.” Liam grabs my hand and sets off, I assume, in search of this Hook a Duck game. We find one a few minutes later, and it’s closed. All shut up with the tarpaulin covering the booth. “It’s closed. Never mind,” I say to him. I start to walk away, but Liam tugs me back by the hand he’s holding. “Like a little thing like it being closed is going to stop us from playing.” He gives me a grin and drops my hand. I watch as he unhooks the tarpaulin at the bottom and lifts it just enough so that he can sneak in underneath it. “Hunter, what are you doing?” I hiss. He ducks his head back out. “Come on,” he whispers, holding the material up for me to go under. “I’m not going in there.” “Yes you are. Now hurry the fuck up, or you’ll get me arrested for breaking into a Hook a Duck tent,” he whispers. “Ugh,” I complain.
Samantha Towle (The Ending I Want)
Think about it,” Obama said to us on the flight over. “The Republican Party is the only major party in the world that doesn’t even acknowledge that climate change is happening.” He was leaning over the seats where Susan and I sat. We chuckled. “Even the National Front believes in climate change,” I said, referring to the far-right party in France. “No, think about it,” he said. “That’s where it all began. Once you convince yourself that something like that isn’t true, then…” His voice trailed off, and he walked out of the room. For six years, Obama had been working to build what would become the Paris agreement, piece by piece. Because Congress wouldn’t act, he had to promote clean energy, and regulate fuel efficiency and emissions through executive action. With dozens of other nations, he made climate change an issue in our bilateral relationship, helping design their commitments. At international conferences, U.S. diplomats filled in the details of a framework. Since the breakthrough with China, and throughout 2015, things had been falling into place. When we got to Paris, the main holdout was India. We were scheduled to meet with India’s prime minister, Narendra Modi. Obama and a group of us waited outside the meeting room, when the Indian delegation showed up in advance of Modi. By all accounts, the Indian negotiators had been the most difficult. Obama asked to talk to them, and for the next twenty minutes, he stood in a hallway having an animated argument with two Indian men. I stood off to the side, glancing at my BlackBerry, while he went on about solar power. One guy from our climate team came over to me. “I can’t believe he’s doing this,” he whispered. “These guys are impossible.” “Are you kidding?” I said. “It’s an argument about science. He loves this.” Modi came around the corner with a look of concern on his face, wondering what his negotiators were arguing with Obama about. We moved into the meeting room, and a dynamic became clear. Modi’s team, which represented the institutional perspective of the Indian government, did not want to do what is necessary to reach an agreement. Modi, who had ambitions to be a transformative leader of India, and a person of global stature, was torn. This is one reason why we had done the deal with China; if India was alone, it was going to be hard for Modi to stay out. For nearly an hour, Modi kept underscoring the fact that he had three hundred million people with no electricity, and coal was the cheapest way to grow the Indian economy; he cared about the environment, but he had to worry about a lot of people mired in poverty. Obama went through arguments about a solar initiative we were building, the market shifts that would lower the price of clean energy. But he still hadn’t addressed a lingering sense of unfairness, the fact that nations like the United States had developed with coal, and were now demanding that India avoid doing the same thing. “Look,” Obama finally said, “I get that it’s unfair. I’m African American.” Modi smiled knowingly and looked down at his hands. He looked genuinely pained. “I know what it’s like to be in a system that’s unfair,” he went on. “I know what it’s like to start behind and to be asked to do more, to act like the injustice didn’t happen. But I can’t let that shape my choices, and neither should you.” I’d never heard him talk to another leader in quite that way. Modi seemed to appreciate it. He looked up and nodded.
Ben Rhodes (The World as It Is: A Memoir of the Obama White House)
Domnul von Spat urăște somnul. Cum interpretați asta? El spune că, după ce-și va fi înfrânt complet dușmanii, nu o să mai existe somn, iar modalitatea de a-i înfrânge pe băieți ar fi aceea de a-i izola de sursa somnului. Răspuns: instinctul de putere nu există în somn. Da, în somn instinctul de putere e la podea. Suntem complet neajutorați și pasivi, deschiși pentru întreaga lume, goi în ceea ce ne înconjoară. Este o stare în care puterea e la podea și instinctul iese la suprafață, deci primul gând ar fi că von Spat trebuie să reprezinte conștiința, iar Fo, principiul inconștienței. Dar la o privire mai atentă, lucrurile arată puțin diferit. Domnul von Spat este și inconștiență, și anume aspectul inconștient, demonic, al conștiinței. Conștiența constă din ceva ce credem că știm, este o conștiință imediată. Deși nu prea știm ce este, avem sentimentul subiectiv că ceea ce este conștiența ne este bine cunoscut. Dar în spatele acestei conștiențe știute stă o inconștiență, cu alte cuvinte, în spatele eului și al întregului fenomen al conștiinței stă umbra, instinctul de putere și ceva demonic. Nu trebuie să uităm niciodată aspectul demonic al conștiinței, el există. Începem acum să fim conștienți că realizările conștiinței noastre - realizările noastre tehnice - au aspecte distructive. Ne mișcăm spre constatarea că poate fi un dezavantaj conștiința și că se bazează pe inconștiență. Ceea ce mă face să-mi doresc cu pasiune dominația conștiinței asupra vieții este ceva inconștient. Nevoia, impulsul sau pasiunea pentru conștiință este ceva inconștient, precum ceea ce numim tradiție conștientă. De exemplu, pentru un trib primitiv, propria tradiție este conștiință. Un novice dintr-un trib african - după ce a fost torturat, i s-au scos dinții etc. - este instruit privitor la crearea lumii, apariția răului, semnificația bolii, căsătoria cu femei dintr-un anumit clan, din anumite motive, iar asta este, pentru el, conștiință. Africanii spun că bărbatul este un animal înainte de a trece prin inițiere, asimilând astfel tradiția tribală. Neițiații sunt numiți animale, ceea ce demonstrează credința lor că obținerea unei atari cunoașteri este pasul de la inconștiența animală la conștiința umană. Cu toate acestea, pentru noi, care avem o tradiție diferită, învățăturile mitologice pe care le asimilează un tânăr primitiv par pură inconștiență. Mai mult, interpretăm respectivele învățături așa cum interpretăm visele; faptul că acest lucru este posibil ne arată că ceea ce înseamnă conștiință colectivă pentru un trib conține, în realitate, mult simbolism inconștient. Mă refer la alte civilizații pentru a-mi ilustra punctul de vedere, pentru că poți observa o altă societate sine ira et studio, adică imparțial. Se întâmplă același lucru și în tradiția noastră religioasă. Putem spune că învățătura creștină conține conștiința noastră colectivă. Dar, la o privire mai atentă, vedem că ea e bazată pe simboluri ca zeul crucificat, Fecioara Maria etc. Dacă ne gândim la ele, la înțelesul lor și încercăm să le legăm de viața noastră reală, descoperim că nu știm cum, fiindcă sunt pline de inconștiență. Aflăm că exact acele aspecte cunoscute ale tradiției noastre spirituale rămân pentru noi un complet mister, din mai multe puncte de vedere, că nu putem spune nimic despre ele. Conștiința conține, așadar, un revers secret, care este inconștiența. Chiar asta e demonic la von Spat, și anume faptul că vederile conștiente se comportă ca și cum ele ar fi întregul răspuns. S-ar putea spune, probabil, că psihologia are acum sarcina de a releva acest aspect secret, distructiv al conștiinței și de a lupta împotriva lui. Sper să ajungem cândva la punctul în care conștiința poate funcționa fără pretenția de a ști totul și de a avea ultimul cuvânt. Dacă ar putea fi redusă la o funcție, o funcție descriptivă, atunci oamenii ar înceta să facă afirmații definitive.
Marie-Louise von Franz (The Problem of the Puer Aeternus (Studies in Jungian Psychology by Jungian Analysts, 87))
In that sense, “otaku” referred to a sudden, spontaneous, and, to most Japanese, inexplicable eruption of extreme obsessiveness among the country’s youth. One day, Japanese in their teens and twenties were normal, well-adjusted young people. The next day, or so it seemed, they were hopeless geeks who had forsaken all social skills in favor of a deep dive into—whatever. Manga (comics). Anime. Super-hard-core deviant anime porn in which tender young schoolgirls are violated by multi-tentacled octopi. Trains. It could be anything really.
Frank Rose (The Art of Immersion: How the Digital Generation Is Remaking Hollywood, Madison Avenue, and the Way We Tell Stories)
Quality grade refers to palatability or the overall taste appeal, tenderness, juiciness, and flavor of cooked meat. It is based on two factors, the amount of marble in the meat and the age of the animal.Δ
Ruby Parker Puckett (Foodservice Manual for Health Care Institutions (J-B AHA Press))
Women are referred to as the fairer sex. But are they really less tan, or are they just more reasonable?
Jarod Kintz (A Zebra is the Piano of the Animal Kingdom)
All things are moral; and in their boundless changes have an unceasing reference to spiritual nature. Therefore is nature glorious with form, color, and motion, that every globe in the remotest heaven; every chemical change from the rudest crystal up to the laws of life; every change of vegetation from the first principle of growth in the eye of a leaf, to the tropical forest and antediluvian coal-mine; every animal function from the sponge up to Hercules, shall hint or thunder to man the laws of right and wrong, and echo the Ten Commandments.
Ralph Waldo Emerson (Nature)
The term stray refers to dogs and cats, animals traditionally viewed as pet animals, that are homeless and thus devoid of human companionship and protection. Stray animals are often perceived by individual residents as “pests” and by societal officials (specifically with respect to municipal and county animal control policies) as “nuisance animals/throwaways,” especially in the context of disease control (rabies, etc.). They are particularly vulnerable to the vagaries of existence on the street and are viewed by many people as being throwaway animals; millions of them are destroyed at animal shelters and animal control facilities in the United States each year. Four of the five violent subjects who reported acts of cruelty against stray animals reported frequent acts. Stray animals, genetically coded to bond and coexist with humans, may by necessity revert to feral (or wild) behavior, but they are not wild animals. As a result, they often seek the company of humans for food and shelter. The trust that they frequently display toward humans can be dangerous. Some of the most horrific reports of animal cruelty either committed or observed by the subjects in this study involved stray animals. These reports included exploding animals by inserting fireworks into the animal’s mouth or anus, using “Crazy Glue” to glue the paws of kittens and puppies to the middle of streets and then watching the animals be killed by passing cars, throwing stray animals to their death from rooftops, and setting animals on fire after drenching them in gasoline. Stray animals who are victims of cruelty can be analogized to the victims of serial killers, such as prostitutes and runaway juveniles; their deaths are often unseen and unknown by the average citizen until the remains are found.
Linda Merz-Perez (Animal Cruelty: Pathway to Violence Against People)
So what can we generalize about Victorian vampires? They are already dead, yet not exactly dead, and clammy-handed. They can be magnetically repelled by crucifixes and they don’t show up in mirrors. No one is safe; vampires prey upon strangers, family, and lovers. Unlike zombies, vampires are individualists, seldom traveling in packs and never en masse. Many suffer from mortuary halitosis despite our reasonable expectation that they would no longer breathe. But our vampires herein also differ in interesting ways. Some fear sunlight; others do not. Many are bound by a supernatural edict that forbids them to enter a home without some kind of invitation, no matter how innocently mistaken. Dracula, for example, greets Jonathan Harker with this creepy exclamation that underlines another recurring theme, the betrayal of innocence (and also explains why I chose Stoker’s story “Dracula’s Guest” as the title of this anthology): “Welcome to my house! Enter freely and of your own will.” Yet other vampires seem immune to this hospitality prohibition. One common bit of folklore was that you ought never to refer to a suspected vampire by name, yet in some tales people do so without consequence. Contrary to their later presentation in movies and television, not all Victorian vampires are charming or handsome or beautiful. Some are gruesome. Some are fiends wallowing in satanic bacchanal and others merely contagious victims of fate, à la Typhoid Mary. A few, in fact, are almost sympathetic figures, like the hero of a Greek epic who suffers the anger of the gods. Curious bits of other similar folklore pop up in scattered places. Vampires in many cultures, for example, are said to be allergic to garlic. Over the centuries, this aromatic herb has become associated with sorcerers and even with the devil himself. It protected Odysseus from Circe’s spells. In Islamic folklore, garlic springs up from Satan’s first step outside the Garden of Eden and onion from his second. Garlic has become as important in vampire defense as it is in Italian cooking. If, after refilling your necklace sachet and outlining your window frames, you have some left over, you can even use garlic to guard your pets or livestock—although animals luxuriate in soullessness and thus appeal less to the undead. The vampire story as we know it was born in the early nineteenth century. As
Michael Sims (Dracula's Guest: A Connoisseur's Collection of Victorian Vampire Stories)
But Linnaeus took one bold step which changed humankind’s view of our place in nature for ever. He was the first person to include ‘man’ (as they referred to humankind in those days) in a system of biological classification. Just how man fitted in to the biological scheme of things took him some time to decide, and the whole idea of classifying man in the same way as the animals was, of course, controversial in the eighteenth century. ========== Science: a History (John Gribbin) - Your Highlight on page 236 | location 3612-3618 | Added on Thursday, 5 June 2014 18:13:24 He also agonized about whether there ought to be a separate genus for Homo at all. In the foreword to his Fauna Svecica, published in 1746, he said ‘the fact is that as a natural historian I have yet to find any characteristics which enable man to be distinguished on scientific principles from an ape’, and in response to criticism of this position he wrote to a colleague, Johann Gmelin, in 1747: I ask you and the whole world for a generic differentia between man and ape which conforms to the principles of natural history. I certainly know of none… If I were to call man ape or vice versa, I should bring down all the theologians on my head. But perhaps I should still do it according to the rules of science.1
Athletes and musicians often refer to being in “the zone”—that mystical place where their inner critic is silenced and they completely inhabit the moment, where the thinking is clear and the motions are precise. Often, mental models help get them there. Just as George Lucas liked to imagine his company as a wagon train headed west—its passengers full of purpose, part of a team, unwavering in their pursuit of their destination—the coping mechanisms used by Pixar and Disney Animation’s directors, producers, and writers draw heavily on visualization. By imagining their problems as familiar pictures, they are able to keep their wits about them when the pressures of not knowing shake their confidence.
Ed Catmull (Creativity, Inc.: Overcoming the Unseen Forces That Stand in the Way of True Inspiration)
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Contrafreeloading,” a term coined by the animal psychologist Glen Jensen, refers to the finding that many animals prefer to earn food rather than simply eating identical but freely accessible food.
Dan Ariely (The Irrational Bundle: Predictably Irrational, The Upside of Irrationality, and The Honest Truth About Dishonesty)
intentional stance: we refer to objects both animate and inanimate as if they have minds as a shortcut to figuring out what is really going on.
David DiSalvo (What Makes Your Brain Happy and Why You Should Do the Opposite)
One of the required courses in school on this new world was the study of creation; the creation of the universe. This was unlike planet earth where many societies refused to teach religion in schools where it was considered a conflict between church and state. Hudson learned about the Divine Creator, as God was referred to in this society. Because students could visit other planets; even other galaxies, they had a much broader insight into the evolution of the universe, and how in fact all things either, animal, vegetable, or mineral were constantly in flux and change; evolving into something new and different over millions of years. All of this; they learned was the plan of the Divine Creator. His elegant universe unfolded exactly as He intended that it should. Hudson knew that he was a part of this evolution and he harbored an intense spiritual belief in the existence of the Creator.
Kenneth S. Murray (The Second Creation)
So did you make everything in here, or it is just for decoration?” the girl asked as she pointed behind me to some of the displays on the wall. I looked behind me to see what she referred to. Along this wall were some of the shields and breastplates I’d made. Stuck in the spaces around the prominent pieces were assorted horseshoes, a couple of daggers, a single boar’s spear, and some spurs. While the living museum mainly focused on the early pioneer days of American into the turn of the century, they approved the display of different types of armor and weapons throughout the ages. They thought having a few weapons up there would intrigue the children. But if the class from yesterday was any indication, it was difficult to get them focused on anything other than the live animals. “Oh no, I made those,” I replied with a little pride in my voice. “I made everything on display here. Well, except for him.” I pointed to the deer head over the door. “I had nothing to do with that.
Simon Archer (Forge of the Gods (Forge of the Gods, #1))
AUTHOR'S INTRODUCTION: More than twenty-five years ago while researching the fourth Saint-Germain book, Path of the Eclipse, I ran across references to the Year of the Yellow Snow, sometimes called the Year of the Dark Sun, in Western reckoning A.D. 535-36, which was characterized by catastrophic drops in temperature, crop failures, and famine throughout Asia and Europe, with disruption of trade and movements of populations resulting from these losses—just the sort of event to set the speculative juices, flowing, but not the object of my research, nor the period with which I was dealing, promising though it appeared. Then, about ten years ago, other researchers did some serious scholarship on those disastrous events and tried to determine the cause of what turned out to be a worldwide famine and, after considering a number of different scenarios from meteor collisions to a mini-ice age—which indeed occurred—at last identified the probable source of the trouble as an eruption of that all-time bad-boy volcano, Krakatoa; this eruption was more overwhelming than many of its others, for, according to records in Indonesia, this eruption broke Sumatra off from Java—Krakatoa is at the hinge position of those two islands—and opened the Sundra Strait to a deep-water sea passage instead of only the shallowest-draft boats, which it had been for centuries. The eruption occurred in late February or early March of A.D. 535, and its explosion was heard all the way to Beijing. It had been heralded by many months of regional instability, earthquakes, and drastic variations in ocean temperatures in and around what was becoming the Sundra Strait, making the shipping lanes more treacherous than they had been in the past. Many ships' captains reported dangerous sailing in and around Indonesia, and over time, merchant ships avoided the region. ¶ In April, following the eruption, the ash from the volcano had spread all around the world, and disaster followed after it, impacting global weather patterns and lowering the average temperatures sufficiently to keep crops from growing in most of Asia and Europe, as well as large portions of Africa and Americas. Although every part of the world was affected, there were regions that bore more of the brunt of the tragedy than others. Many of the nomadic people of the Central Asian Steppes were driven out of their traditional grazing lands when their herds began to die because of lack of food as the grasslands became arid plains, and their struggle to find new pastureland was made much more difficult by the impact of the colder weather; the significant westward migration from Central Asia began as an attempt to find grass for their herds. In China and Tibet, the snow that continued to fall all the way into June and July was yellow due to the high levels of sulfur in the upper atmosphere. Closer to the eruption site, actual flakes of sulfur fell from the sky, burning people, animals, and fields alike and contaminating wells, springs, and rivers; the devastation of the Indonesian Islands was calamitous, with tens of thousands of people killed in tsunamis spawned by the eruption, by gaseous emanations, and by sulfur contamination, records of which still exist in the royal archives of the Srivijava Empire, which comprised most of modern Indonesia. For months afterward, the remains of humans, animals, trees, sea-life, and buildings washed up on the shores of what are now Indonesia, the Malay Peninsula, the Philippines, China, and India.
Chelsea Quinn Yarbro (Dark of the Sun (Saint-Germain, #17))
In Shadow of a Doubt, brilliantly written by Thornton Wilder, Uncle Charlie, a serial killer, makes a chilling justification for killing widows by referring to them as fat animals “drinking the money, eating the money … . And what happens to animals when they get too fat and too old?
John Truby (The Anatomy of Story: 22 Steps to Becoming a Master Storyteller)
Humans suffer in the slaughterhouse, too. Since few would choose to work in the hell of a slaughterhouse or feedlot, how do these industries fill positions? Not surprisingly, I read, by hiring the most vulnerable in our society: illegal immigrants, illiterate women, people of color in low-income communities, underage workers. Human Rights Watch, an international NGO dedicated to the protection and preservation of human rights, abhors factory-farm work, the most dangerous job in the United States, and refers to it as rife with “systematic human rights abuses.
Jenny Brown (The Lucky Ones: My Passionate Fight for Farm Animals)
Conscious In psychodynamics, the adjective “conscious” takes the form of a noun and becomes “the conscious.” Animals and even plants may be said to have a type of conscious. In fact, all matter has an internal and external manifestation. The internal manifestation is a rudimentary conscious. It is not really internal because this term is a spatial reference similar to in and out. In contrast, consciousness itself (consciousness without content) transcends space and time. For this reason, the conscious is not an object that can be detected and dissected in the same way that the brain can be detected and dissected. It is a manifestation of reality that is unrelated to physical matter and energy. Any system that has some kind of rudimentary, connected, and organized processing is conscious on some level. We may even say that subatomic systems, such as ones making up an atom, are rudimentarily conscious.
John G. Shobris (Psychology of the Spirit: A New Vision of the Soul Integrating Depth Psychology, Modern Neuroscience, and Ancient Christianity)
The horn of an animal is called κέρας (kéras) in direct reference to Horus, which later on became associated with the Horse. That's how the Rhinoceros got its name; thanks to the River Horus (aka, Hippopotamus). And the soul of Osiris, the Bull, gets incarnated into a Ram. So, a horned Horus is nothing but the mythical Unicorn mentioned by the Osirians (aka, Jews) as, Ram רֶאֵם.
Ibrahim Ibrahim (The Calendar of Ancient Egypt: The Temporal Mechanics of the Giza Plateau)
I should need to be a herd of elephants, I thought, and a wilderness of spiders, desperately referring to the animals that are reputed longest lived and most multitudinously eyed, to cope with all of this.
Virginia Woolf (A Room of One's Own)
For many, his reference to the work of a transcendent mind merely demonstrated that he was unable to abandon an outmoded idealistic approach.
Stephen C. Meyer (Darwin's Doubt: The Explosive Origin of Animal Life and the Case for Intelligent Design)
The definition for the “Poop Deck” as found in nautical books would lead you to believe that the name was derived from the French word for the stern of the ship, la poupe which in turn was derived from the Latin puppis. On sailing ships this deck was higher than the main deck, making it ideal to navigate from. It also was where the binnacle and ship’s wheel were located for the helmsman. The deck of the poop deck formed the roof or overhead of the Captain’s cabin making it convenient for the Captain to reach. His after cabin was frequently irreverently referred to as the “poop cabin!” As wooden ships with iron men were replace with wooden men on iron ships, the navigational functions, with the exception of setting the sails, were moved to the bridge. According to my father who was a ship’s cook in the early 1920’s, the term poop deck remained, but took on a totally different meaning. During the turn of the last century, with coal fired reciprocating steam engines replacing wind and sails, this rear deck was where animals were kept to be butchered for food. Salted meat packed in barrels and the lack of fresh vegetables was the frequent cause of constipation and even worse scurvy. Many ships of that era, and before, didn’t yet have refrigeration and this was the way they continued to have fresh meat. A cabin boy tended to the chickens, pigs, lambs and goats and it was up to the butcher or cooks to slaughter and quarter them. Of course the deck nearest the stern was ideal for this, leaving the ensuing smell behind in the wake of the ship. Seldom is the term “Poop Deck” used now since with the advent of cruise ships nautical terms are fading. Bunks have become beds, cabins became staterooms and the head is now the restroom. Oh, what has become of the days of yore?
Hank Bracker
The word logos itself is a prime example, beginning its history as a word charged with religious power, and referring to the word of wisdom and truth. By the time of Aristotle, logos had lost its philosophical connotations and had come to mean the "study of" something: biology, the study of life; zoology, the study of animal forms; and theology, the study of God.
Kenneth Atchity (The Classical Greek Reader)
Picture this: A bunch kids are drawing farm animals and having a blast. Then you see one kid who’s drawing the same lopsided house over and over again. He’s so depressed he’s almost crying. You ask him what’s wrong and he says, “I have to keep drawing these houses.” You ask him why, and he says, “My dad said there’s lots of money in real estate.
Emily Baker (Writing Motivation: Fighting Depression, How to be Happy, Overcome Writer’s Block, and Staying Motivated (Emily Baker Writing Skills and Reference Guides Book 2))
Reflex originally means the intercepting and reflecting of a light ray by a mirror. Trans- ferred to living creatures, the reflex is conceived as the reception of an external stimulus by a receptor and the stimulus-elicited response by the effectors. In the process the stimulus is converted into nervous excitation, which has to pass through several stations on its way from the receptor to the effector. The course thus described is referred to as a reflex arc.
Jakob von Uexküll (A Stroll Through the Worlds of Animals and Men)
KOPI LUWAK In Indonesia, Kopi Luwak refers to coffees that are produced by collecting the droppings of civet cats that have eaten coffee cherries. This semi-digested coffee is separated from the faecal matter and then processed and dried. In the last decade it has come to be seen as an amusing novelty, with unattributed claims of its excellent flavours, and it sells for spectacularly high prices. This has caused two main problems. Firstly, the forgery of this coffee is quite commonplace. Several times more is sold than produced, and often low-grade Robusta is being passed off at high prices. Secondly, it has encouraged unscrupulous operators on the islands to trap and cage civet cats, force-feed them with coffee cherries and keep them in terrible conditions. I find Kopi Luwak abhorrent on just about every level. If you are interested in delicious coffee then it is a terrible waste of money. One-quarter of the money you might spend on a bag could instead buy you a stunning coffee from one of the very best producers in the world. I can only regard the practice as abusive and unethical and I believe people should avoid all animal-processed coffees, and not reward this despicable behaviour with their money.
James Hoffmann (The World Atlas of Coffee: From beans to brewing - coffees explored, explained and enjoyed)
The walls covered with paintings and tapestries that often concealed the doors didn't help either. There were countless animal heads of all kinds lit by torches in several corridors, and I could have sworn I saw them move, but I was always so late for the lessons that I had no time to pay attention to them. Intense smells of herbs, vapors, and fumes filled this space, as potions and spells were constantly being played throughout the days and nights. Every time we passed Mrs. Fitz's secretary's office, we had to pinch our Nose, because she seemed to burn horrible herbs while she worked, and the smell spread down the hallway to the classrooms. Then there was Miss Melva Flin with her ever-vigilant bat. She controlled every person who came in and out of Philcrocks and roamed the corridors making sure no students broke the rules or tried to stick their noses where they weren't called. She had two spare eyes as her bat squeaked whenever it detected problems. No student liked her and everyone wished they could close that bat in the library where he could eat the bookworms for the rest of his life. Found the practice sites, there were still the lessons. Every Thursday at midnight the clan would gather in the High Ridge stone circle, at which hour it aligned with the moon, and it was possible to make omens from the constellations. On Tuesdays we went to the Philcrocks Woods where we watched the wild animals and any other species that walked around, hunted and fished in the river and even stayed overnight for the next day hoping to see the vampires hunt, which did not happen. I still couldn't believe vampires existed but the next day I turned away from all the sarcophagi I came across in the castle corridors. The most boring of the chairs was the Philcrocks Story, where they talked about the story of magic. Especially because the teacher talked monotonously and always behind the book, which made it impossible to see his face and understand what he was saying. He also made references to maps and wall articles that no one understood, which did not matter to him as long as he remained immersed in its reading aloud. Most interesting so far has been the story of the division of the 3 kingdoms and the emergence of the 3 clans. For many centuries they had lived peacefully until pure races emerged and the thirst for power increased, promoting their perpetuation. The segregation of sleves began there. King Elive's Night Clan was destroyed by King Ashen and the Night Clan disappeared, except for some sorcerers who chose the Shadow Kingdom to live on and continued the clan to which I now belong. Having to memorize endless dates and events was the worst part. It was hard to remember if it was Orlk or Orls who started the battle and whether it was in Cral or Crap, especially since all those names were strange to me.
Not everyone embraced the [Linnaean] system warmly. Many were disturbed by its tendency toward indelicacy, which was slightly ironic as before Linnaeus the common names of many plants and animals had been heartily vulgar. The dandelion was long popularly known as the “pissabed” because of its supposed diuretic properties, and other names in everyday use included mare’s fart, naked ladies, twitch-ballock, hound’s piss, open arse, and bum-towel. One or two of these earthy appellations may unwittingly survive in English yet. The “maidenhair” in maidenhair moss, for instance, does not refer to the hair on the maiden’s head.
Bill Bryson (A Short History of Nearly Everything)
Here’s what I believe: 1. If you are offended or hurt when you hear Hillary Clinton or Maxine Waters called bitch, whore, or the c-word, you should be equally offended and hurt when you hear those same words used to describe Ivanka Trump, Kellyanne Conway, or Theresa May. 2. If you felt belittled when Hillary Clinton called Trump supporters “a basket of deplorables” then you should have felt equally concerned when Eric Trump said “Democrats aren’t even human.” 3. When the president of the United States calls women dogs or talks about grabbing pussy, we should get chills down our spine and resistance flowing through our veins. When people call the president of the United States a pig, we should reject that language regardless of our politics and demand discourse that doesn’t make people subhuman. 4. When we hear people referred to as animals or aliens, we should immediately wonder, “Is this an attempt to reduce someone’s humanity so we can get away with hurting them or denying them basic human rights?” 5. If you’re offended by a meme of Trump Photoshopped to look like Hitler, then you shouldn’t have Obama Photoshopped to look like the Joker on your Facebook feed. There is a line. It’s etched from dignity.
Brené Brown (Braving the Wilderness: The Quest for True Belonging and the Courage to Stand Alone)
Even when we're alone, we are never alone. We exist in symbiosis--a wonderful term that refers to different organisms living together. Some animals are colonised by microbes while they are still unfertilised eggs; others pick up their first partners at the moment of birth. We then proceed through our lives in their presence. When we eat, so do they. When we travel, they come along. When we die, they consume us. Every one of us is a zoo in our own right--a colony enclosed within a single body. A multi-species collective. An entire world.
Ed Yong (I Contain Multitudes: The Microbes Within Us and a Grander View of Life)
Nothing in science can account for the way people feel about orchids. Orchids seem to drive people crazy. Those who love them love them madly. Orchids arouse passion more than romance. They are the sexiest flowers on earth. The name "orchid" derives from the Latin orchis, which means testicle. This refers not only to the testicle-shaped tubers of the plant but to the fact that it was long believed that orchids sprang from the spilled semen of mating animals. The British Herbal Guide of 1653 advised that orchids be used with discretion. "They are hot and moist in operation, under the dominion of Venus, and provoke lust exceedingly." In Victorian England the orchid hobby grew so consuming that it was sometimes called "orchidelirium"; under its influence many seemingly normal people, once smitten with orchids, became less like normal people and more like John Laroche. Even now, there is something delirious in orchid collecting. Every orchid lover I met told me the same story - how one plant in the kitchen had led to a dozen, and then to a backyard greenhouse, and then, in some cases, to multiple greenhouses and collecting trips to Asia and Africa and an ever-expanding orchid budget and a desire for oddities so stingy in their rewards that only a serious collector could appreciate them - orchids like the Stanhopea, which blooms only once a year for at most one day. "The bug hits you," a collector from Guatemala explained to me. "You can join A.A. to quit drinking, but once you get into orchids you can't do anything to kick the habit.
Susan Orlean (The Orchid Thief: A True Story of Beauty and Obsession)
Teachers of philosophy tie their dewy-eyed students in knots attempting to answer the elusive riddle, ‘What is the meaning of life?’ It is a classic example of the trick question since there is no pat answer to this timeless paradox that we colloquially refer to as 'life.' No man, woman, or child is identical. Similar to other animals, we each are the product of our entire womb of bodily cravings and comprised of the communal filament of the human mind’s eccentric gyrations. In order to take stock of who we are we must take into account the sensory ingredients of innumerable occurrences that create the tapestry of interwoven sensations making up a rooted way of living. Life is a chummed collection of eclectic personal incidents.
Kilroy J. Oldster (Dead Toad Scrolls)
Girl number twenty possessed of no facts, in reference to one of the commonest of animals!
Charles Dickens (Charles Dickens: Collection of 150 Classic Works with analysis and historical background)
This institution of marriage was intended to be long term, until death. During which period, there will be transitions and evolution of those individuals. What satisfied or pleased them when they exchanged vows won’t exactly be what holds their attention five to ten years later. People change and so do their desires and tastes. Married couples should keep their minds open to sexual evolution, so long as it excludes other individuals and animals. I believe God wanted to set those boundaries during creation, which is what the Bible references
Love Belvin (Love Delivered (Waiting to Breathe #2))
You know, until I caught a reference in an ancient manuscript, I thought cows were about the size of a chicken.” Chickens and fish being the only animal life aboard, I’d thought so too until this moment. “You mean they’re not?” He shook his head, and his hands sketched improbable dimensions. Now Ennio was frowning. “So . . . The rhymes were altered. I wonder why?
Les Johnson (Going Interstellar)
something that was so culturally understood even in Jesus’ day that no one would even question it. When two people in ancient times in Mesopotamia (what we now call the “Middle East”) would make an irrevocable covenant with each other, they would cut some animals down the middle and then say, “May he who breaks this Covenant have done to him what was done to these animals” as they walked together between the pieces.  And they meant it.  Nobody was bluffing, this was a matter of generational honor and a man would rather die than fail to live up to the terms of a Covenant ratified in blood.  In Jeremiah 34, we see a reference to this type of Covenant
Tyler Dawn Rosenquist (The Bridge: Crossing Over Into the Fullness of Covenant Life)
(When I use the term “my” in reference to an animal, I mean it only in the most endearing way, much like one would say “my best friend” or “my beloved,” rather than thinking in terms of ownership. I’ve always thought of animals as individual beings worthy of our respect, rather than mere property that we own. When the word “pet” is used in this book, it means “beloved animal who is a part of the family”; it does not mean possession. When we share our lives with animals, we become their guardians; not their owners.)
Kim Sheridan (Animals and the Afterlife: True Stories of Our Best Friends' Journey Beyond Death)
The Hebrew for the words “wild animals” and “hyenas” are not readily identifiable,[10] so the ESV translators simply guessed according to their anti-mythical bias and filled in their translations with naturalistic words like “wild animals” and “hyenas.” But of these words, Bible commentator Hans Wildberger says,   “Whereas (jackals) and (ostriches), mentioned in v. 13, are certainly well-known animals, the creatures that are mentioned in v. 14 cannot be identified zoologically, not because we are not provided with enough information, but because they refer to fairy tale and mythical beings. Siyyim are demons, the kind that do their mischief by the ruins of Babylon, according to [Isaiah] 13:21. They are mentioned along with the iyyim (goblins) in this passage.[11]
Brian Godawa (Joshua Valiant (Chronicles of the Nephilim Book 5))
The Dictionary of Biblical Languages (DBL) admits that another interpretation of iyyim other than howling desert animals is “spirit, ghost, goblin, i.e., a night demon or dead spirit (Isa. 13:22; 34:14; Jer. 50:39), note: this would be one from the distant lands, i.e., referring to the nether worlds.”[12] One could say that siyyim and iyyim are similar to our own play on words, “ghosts and goblins.” The proof of this demon interpretation is in the Apostle John’s inspired reuse of the same exact language when pronouncing judgment upon first century Israel as a symbolic “Mystery Babylon.
Brian Godawa (Joshua Valiant (Chronicles of the Nephilim Book 5))
Artemis was one of the most widely venerated of the Ancient Greek deities. Her Roman equivalent was Diana. Some scholars believe that the name, and indeed the goddess herself, was originally pre-Greek. Homer refers to her as Artemis Agrotera, Potnia Theron: “Artemis of the wildland, Mistress of Animals”. In the classical period of Greek mythology, Artemis was often described as the daughter of Zeus and the twin sister of Apollo. She was the Hellenic goddess of the hunt, wild animals, wilderness, childbirth, virginity and protector of young girls, bringing and relieving disease in women; she was depicted as a huntress carrying aBow and Arrow. The wolves, deer, and the cypress were sacred to her. In later Hellenistic times, she even assumed the ancient role of Eileithyia in aiding childbirth.
Summer Lee (The Coins of Judas (A Biblical Adventure #6))
If you want to tell a boy dog apart from a girl dog in the 101 Dalmatians, simply look at their collar! All of the females wear blue, while the males wear red!
Brent Dodge (From Screen to Theme: A Guide to Disney Animated Film References Found Throughout the Walt Disney World Resort)
Not only is Cinderella Castle the symbol of the Magic Kingdom, it is also the most photographed item by amateur photographers in the entire world.
Brent Dodge (From Screen to Theme: A Guide to Disney Animated Film References Found Throughout the Walt Disney World Resort)
The fundamental underpinning of this interpretation was the conviction, to quote one member of the Dunning School, of “negro incapacity.” The childlike blacks, these scholars insisted, were unprepared for freedom and incapable of properly exercising the political rights Northerners had thrust upon them. The fact that blacks took part in government, wrote E. Merton Coulter in the last full-scale history of Reconstruction written entirely within the Dunning tradition, was a “diabolical” development, “to be remembered, shuddered at, and execrated.” Yet while these works abounded in horrified references to “negro rule” and “negro government,” blacks in fact played little role in the narratives. Their aspirations, if mentioned at all, were ridiculed, and their role in shaping the course of events during Reconstruction ignored. When these writers spoke of “the South” or “the people,” they meant whites. Blacks appeared either as passive victims of white manipulation or as an unthinking people whose “animal natures” threatened the stability of civilized society.2
Eric Foner (Reconstruction: America's Unfinished Revolution, 1863-1877)
•   Solitary setting in the forest, suggesting Eden        •   Contact between him and Deity        •   A conversation between God and man        •   Reference to animal sacrifice        •   A reminder of eternal life and the joy of the saints        •   Bestowal of a new name The
Denver Carlos Snuffer Jr. (Beloved Enos)
Kahnawake August 1704 Temperature 75 degrees “It’s me! Mercy Carter! Oh, Mr. Williams! Do you have news?” She flung herself on top of him. Oh, his beautiful beard! The beard of a real father, not a pretend Indian father or a French church father. “My brothers,” she begged. “John and Sam and Benny. Have you seen them? Have you heard anything about them? Do you know what happened to the little ones? Daniel? Have you found Daniel?” Mercy had forgotten that she had taken off her tunic to go swimming. That Joseph did not even have on his breechclout. That Mercy wore earrings and Joseph had been tattooed on his upper arms. That they stank of bear. Mr. Williams did not recognize Joseph, and Mercy he knew only by the color of her hair. He was stupefied by the two naked slimy children trying to hug him. In ore horror than even Ruth would have mustered, he whispered, “Your parents would be weeping. What have the savages done to you? You are animals.” Despair and shock mottled Mr. Williams’s face. Mercy stumbled back from him. Her bear grease stained his clothing. “Mercy,” he said, turning away from her, “go cover yourself.” Shame covered her first. Red patches flamed on her cheeks. She ran back to the swimmers, fighting sobs. She was aware of her bare feet, hard as leather from no shoes. Savage feet. Dear Lord in Heaven, thought Mercy, Ruth is right. I have committed terrible sins. My parents would be weeping. She did not look at Snow Walker but yanked on the deerskin tunic. She had tanned the hide herself, and she and Nistenha had painted the rows of turtles around the neckline and Nistenha had tied tiny tinkling French bells into the fringe. But it was still just animal skin. To be wearing hides in front of Mr. Williams was not much better than being naked. Snow Walker burst out of the water. “The white man? Was he cruel? I will call Tannhahorens.” No! Tannhahorens would not let her speak to Mr. Williams. She would never find out about her brothers; never redeem herself in the minister’s eyes. Mercy calmed down with the discipline of living among Indians. Running had shown weakness. “Thank you, Snow Walker,” she said, striving to be gracious, “but he merely wanted me to be clothed like an English girl. There is no need to call Tannhahorens.” She walked back. On the jetty, Joseph stood with his eyes fixed on the river instead of on his minister. He had not fled like Mercy to cover himself. He was standing his ground. “They aren’t savages, Mr. Williams. And they aren’t just Indians. Those children over there are Abenaki, the boy fishing by the rocks is Pennacook, and my own family is Kahnawake Mohawk.” Tears sprang into Mr. Williams’s eyes. “What do you mean--your family?” he said. “Joseph, you do not have a family in this terrible place. You have a master. Do not confuse savages who happen to give you food with family.” Joseph’s face hardened. “They are my family. My father is Great Sky. My mother--” The minister lost his temper. “Your father is Martin Kellogg,” he shouted, “with whom I just dined in Montreal. You refer to some savage as your father? I am ashamed of you.” Under his tan, Joseph paled and his Indian calm left him. He was trembling. “My--my father? Alive? You saw him?” “Your father is a field hand for a French family in Montreal. He works hard, Joseph. He has no choice. But you have choices. Have you chosen to abandon your father?” Joseph swallowed and wet his lips. “No.” He could barely get the syllable out. Don’t cry, prayed Mercy. Be an eagle. She fixed her eyes upon him, giving him all her strength, but Mr. Williams continued to destroy whatever strength the thirteen-year-old possessed. “Your father prays for the day you and he will be ransomed, Joseph. All he thinks of is the moment he can gather his beloved family back under his own roof. Is that not also your prayer, Joseph?
Caroline B. Cooney (The Ransom of Mercy Carter)
We stare at the wonders of the world, dull-eyed, underwhelmed. Mona Lisa, the Pyramids, the Empire State Building. Jungle animals on attack, ancient icebergs collapsing, volcanoes erupting. I can’t recall a single amazing thing I have seen firsthand that I didn’t immediately reference to a movie or TV show.
Gillian Flynn (Gone Girl)
The Big Five extinctions are simply slightly more intense than the sixth- or seventh-largest declines, and you could just as easily discuss the Big Seven or Big Ten, depending on how you sliced up the data. This tally refers only to extinctions since the “Cambrian explosion,” the sudden proliferation of complex animal life 542 million years ago, and it neglects extinction events that happened earlier, during several billion years of evolution dominated by simpler organisms. So, though the changes occurring right now are often referred to as the beginning of a possible “sixth extinction,” take this with a grain of salt. It’s good to focus attention on the dramatic loss of species currently under way and how this fits into the history of extinction events on Earth, but this also reinforces an incomplete picture of Earth’s dynamic history. Post-Alvarez,
David Grinspoon (Earth in Human Hands: Shaping Our Planet's Future)
Crocodiles have been on the planet for some sixty-five million years, looking just about like this one. They’ve evolved to be the most complex apex predator in their environment. They have a life expectancy similar to ours, and their physiology is surprisingly similar to ours as well: the same basic type of four-chambered heart, and a cerebral cortex. I marveled at the sixty-four long, very sharp, peg-like teeth. Here was an animal able to capture and kill animals much larger than itself. How ironic, I thought, that this-top-of-the-food-chain animal needs our help. As we motored up the river, I restrained the croc on the floor of the boat. I could feel Steve’s reverence for her. He didn’t just like crocodiles. He loved them. We finally came to a good release location. We got the crocodile out onto a sandbar and slipped the ropes and blindfolds and trappings off her. She scuttled back into the water. “She’ll be afraid of boats from now on,” Steve said. “She’ll never get caught again. She’ll have a good, healthy fear of humans, too. It’ll help keep her alive.” Forever afterward, Steve and I referred to the Cattle Creek rescue as our honeymoon trip. It also marked the beginning of Steve’s filming career. He was gifted with the ability to hunt down wildlife. But he hunted animals to save them, not kill them. That’s how the Crocodile Hunter was born.
Terri Irwin (Steve & Me)
One federal law makes it a crime “to import, export, transport, sell, receive, acquire, or purchase any fish or wildlife or plant taken, possessed, transported, or sold in violation of any law, treaty, or regulation of the United States or in violation of any Indian tribal law [or] . . . any law or regulation of any State or in violation of any foreign law.”19 This single sentence, one of many thousands contained in the United States Code, incorporates by reference the crimes set forth in the laws of every other country in the world, and applies to every sort of animal, fish, or plant. People have been prosecuted and convicted under this law for possessing a lobster or a fish—even though the possession of that creature did not violate any other American law—just because it was imported from another country that did forbid such possession. Did you know that you could be guilty of a felony under federal law if you are found in possession of a “short lobster,” because it was a little smaller than one you could lawfully possess?20 If you are charged with such an offense, it does not matter whether it was dead or alive, or whether you killed it; it does not even matter whether you killed it in self-defense. You will not find this law even if you set aside five years of your life to read the entire section of the United States Code governing “Crimes and Criminal Procedure,” however, because this crime is listed in Title 16 (sec. 1857) of the United States Code, in a section that collects all the laws governing the subject of “Conservation.” Another
James Duane (You Have the Right to Remain Innocent)
Cizek had used art as the point of entry of his thinking into a whole new world of education—an avenue that had never occurred to me. He realized that children by nature are capable of real, indeed often great, art; that artistic activity is natural for them; and that adult interference in the natural development of children as artists was detrimental to that development. From that starting point, he made a leap into the entire realm of education and child development, concluding that the natural, unhindered growth of children enables them to reach their full potential as human beings, and that adult interference in general is more of a liability than an asset in this process of growth. That leap, from art to all domains of maturation, was an intuitive one for Cizek and his followers. It was not until I read the article referred to in the opening paragraph of this section that I not only gained an understanding of the real basis for Cizek’s intuitive leap, but I also achieved a new and enriching perspective on the nature of education, one that I had hitherto hardly noticed. The key is the observation that certain activities are universal, transcultural, and therefore related to the very essence of being a human. Even more significant and telling—and here once again Cizek hit upon the truth, albeit not consciously—is the fact that these same activities are engaged in by children from the earliest age, and therefore are not, indeed cannot be, the products of sociocultural influences. This places these activities in the realm of biological evolution rather than the realm of cultural history.50 And because these three activities—making music, decorating things, and talking—are the outcome of hundreds of millions of years of evolution, they must represent in and of themselves an important aspect of the exalted place humans occupy in the natural world. In other words, these activities not only represent the outcome of evolution, but they also represent important features that account for the specific place that the Homo sapiens species occupies in the natural order. To allow children—and indeed adults—to engage in these three activities to their heart’s desire is to allow them to realize their fullest potential as human beings. External interference in their exercise, although perhaps sometimes justifiable for social reasons (man is, after all, a social animal too, another aspect of evolution), always involves some diminishing of their ability to become what they by nature are inclined to be. Once this is realized, it is almost impossible to comprehend the enthusiasm with which educators and child development specialists advocate systems for coercing children, against their clear inclination and will, to curtail these activities in favor of an externally imposed adult agenda. Although there might have been some economic justification for such curtailment in the industrial age, there is no longer the slightest pretext of an advantage gained through the suppression of the natural, evolved behavior of children. In
Russell L. Ackoff (Turning Learning Right Side Up: Putting Education Back on Track)
Classical conventionalism shows us everywhere, behind passive society, a hidden power, under the names of Law, or Legislator (or, by a mode of expression which refers to some person or persons of undisputed weight and authority, but not named), which moves, animates, enriches, and regenerates mankind. We
Frédéric Bastiat (The Law)
Stimulus generalization accounts for a great deal of learning and is so reliably demonstrated in animals (including humans) that it is referred to as a scientific law in the field of psychology. Here an animal that has learned to give a certain response to a certain stimulus will also give that response to stimuli other than the original stimulus, as long as the other stimuli are sufficiently similar to the original one. To understand the importance of stimulus generalization to bonding, consider the following Stockholm Syndrome-conducive situation: An abuser behaves kindly after being abusive and threatening the victim’s survival. The abuser’s kindness creates hope in the victim that the abuser will discontinue the abuse and let the victim live. This hope pushes the victim to try to get on the good side of the abuser, which requires the victim to see the world from the abuser’s perspective and to remain hypervigilant to the abuser’s wants and needs. In the efforts to keep the abuser happy (nonviolent), the victim bonds to the abuser.
Dee L.R. Graham (Loving to Survive: Sexual Terror, Men's Violence, and Women's Lives)
The domestic Relations are founded on Marriage, and Marriage is founded upon the natural Reciprocity or intercommunity (commercium) of the Sexes. [This ' usus ' is either natural, by which human beings may reproduce their own kind, or unnatural, which, again, refers either to a person of the same sex or to an animal of another species than man. These transgressions of all Law, as ' crimina carnis contra naturam,' are even 'not to be named;' and as wrongs against all Humanity in the Person they cannot be saved, by any limitation or exception whatever, from entire reprobation.]
Immanuel Kant (The Science of Right)
This Socratic possibility of beginning wherever he might find himself — although when actualized in life it would as often as not go unnoticed by the multitude, for whom it always remained a mystery how they had come to discuss this or that subject, since their investigations more often began and ended at a stagnated horse pond; this steady Socratic perspective for which no subject was so compact that he could not instantly see the Idea in it — and this not hesitatingly but with immediate certainty, yet also having a practised eye for the apparent abbreviations of perspective and so did not draw the object to him surreptitiously, but simply retained the same ultimate prospect while it emerged step by step for the listener and onlooker; this Socratic parsimony which formed such a biting opposition to the empty noise and undigested fodder of the Sophists — all this is what one must wish that Xenophon had let us feel in Socrates. And what a life would thereby have been depicted when in the midst of the busy labour of the artisans, the braying of the pack animals, one had seen the divine web which Socrates worked into the very fibre of existence.
Søren Kierkegaard (The Concept of Irony: With Continual Reference to Socrates/Notes of Schelling's Berlin Lectures)
Controversy remains about what kind of ceremony is carried out in Ge 15:9–21. What/whom do the pieces represent (possibilities: sacrifice for oath, God if he reneges, nations already as good as dead, Israelites in slavery)? Whom do the birds of prey represent (nations seeking to seize available land, e.g., Ge 14, or to plunder Israel)? Whom do the implements represent (God and/or Abram)? These issues cannot currently be resolved, but a few observations can help identify some of the possible connections with the ancient world. Before we look at the options, a word is in order about what this is not. 1. It is not a sacrifice. There is no altar, no offering of the animals to deity and no ritual with the carcasses, the meat or the blood. 2. It is not divination. The entrails are not examined and no meal is offered to deity. 3. It is not an incantation. No words are spoken to accompany the ritual and no efficacy is sought—Abram is asleep. The remaining options are based on where animals are ritually slaughtered in the ancient world when it is not for the purposes of sacrifice, divination or incantation. Option 1: A covenant ceremony or, more specifically, a royal land grant ceremony. In this case the animals typically are understood as substituting for the participants or proclaiming a self-curse if the stipulations are violated. Examples of the slaughter of animals in such ceremonies but not for sacrificial purposes are numerous. In tablets from Alalakh, the throat of a lamb is slit in connection to a deed executed between Abba-El and Yarimlim. In a Mari text, the head of a donkey is cut off when sealing a formal agreement. In an Aramaic treaty of Sefire, a calf is cut in two with the explicit statement that such will be the fate of the one who breaks the treaty. In Neo-Assyrian literature, the head of a spring lamb is cut off in a treaty between Ashurnirari V and Mati’ilu, not for sacrifice but explicitly as an example of punishment. The strength of these examples lies in the contextual connection to covenant. The weakness is that only one animal is killed in these examples, and there is no passing through the pieces and no torch and firepot. Furthermore, there are significant limitations regarding the efficacy of a divine self-curse. Option 2: Purification. The “torch” (Ge 15:17) is a portable, handheld object for bringing light. The “smoking firepot” (15:17) can refer to a number of different vessels used to heat things (e.g., an oven for food, a kiln for pottery). Here the two items are generally assumed to be associated with God, but need not be symbolic representations of him. These implements are occasionally used symbolically to represent deities in ancient Near Eastern literature, but usually sun-gods (e.g., Shamash) or fire-gods (e.g., Girru/Gibil). Gibil and Kusu are often invoked together as divine torch and censer in a wide range of cultic ceremonies for purification. Abram would have probably been familiar with the role of Gibil and Kusu in purification rituals, so that function would be plausibly communicated to him by the presence of these implements. Yet in a purification role, neither the torch nor the censer ever pass between the pieces of cut-up animals in the literature available to us. Further weakness is in the fact that Yahweh doesn’t need purification and Abram is a spectator, not a participant, so neither does he. In the Mesopotamian Hymn to Gibil (the torch), the god purifies the objects used in the ritual, but the only objects in the ritual in Ge 15 are the dead animals, and it is difficult to understand why they would need to be purified.
Anonymous (NIV, Cultural Backgrounds Study Bible: Bringing to Life the Ancient World of Scripture)
Option 3: Confirming signs related to the promise of what will be done to the nations. In incantations seeking to rid a person of the consequences of offense, the torch and oven are two in a series of objects that can serve as confirmatory signs. This same incantation series also occasionally speaks of the person who is swearing an oath in connection with their participation in the incantation as holding an implement of light and/or heat. The strength of this option is that it fits best the context of land promise. The problem is that it offers little connection to the cutting up of the animals. The parts of the animals would refer to the nations to be dispossessed. The only example of ritual participants passing between the pieces of several cut-up animals occurs in a Hittite military ritual. In response to their army’s defeat, several animals are cut in half (goat, puppy, piglet—as well as a human), and the army passes through the parts on their way to sprinkling themselves with water from the river to purify themselves; the idea is that this will ensure a better outcome next time. As with Achan’s story in Jos 7, they fear that some offense of the soldiers has caused them to be defeated. The obvious problem is that the context of the Hittite ritual has no similarity to the context in Ge 15. In summary, the torch and censer figure frequently in a variety of Mesopotamian ritual contexts, and multiple examples can be found of rituals that involve passing through the pieces of a single animal—but these two elements never occur together. There are plenty of examples of oaths with division of animals, but never passing through the pieces. There are plenty of examples with self-curse, but never by a deity. It is therefore difficult to combine all of the elements from the context of Ge 15 into a bona fide ritual assemblage. The context refers to a “covenant” (15:18), and therefore an oath (by Yahweh) could easily be involved. If there is purification, it would have to be purification of the ritual or its setting, for neither Abram nor Yahweh require purification. Since the pieces cannot represent self-curse, the only other ready option is that they represent the nations, but it is hard to imagine in that case what the force of the ritual is. ◆
Anonymous (NIV, Cultural Backgrounds Study Bible: Bringing to Life the Ancient World of Scripture)
But here is the dark little secret in all of this, and it sounds very odd to say it: glucose is toxic. It is poison, and the body regards it just that way. We have spent generations now in a search for toxins that sponsor the diseases that ail us, the industrial chemicals, pesticides, and pollutants that may kill us, and yes, these may be killing us. But the supreme irony in all of this is that the obvious toxin hides in plain sight. It’s difficult to accuse the very substance on which all of civilization depends. People who consider these matters often refer to the “omnivore’s dilemma,” but it gets more and more difficult to claim to be omnivores, creatures that eat both plants and animals. The prima facie case is we have become carbovores as a result of our domestication by grain. This is the carbovore’s dilemma: we exist for the most part on a substance that our bloodstream treats as a toxin.
John J. Ratey (Go Wild: Free Your Body and Mind from the Afflictions of Civilization)
Our opinion on palaeoart is that subtle references and hints of anatomical features are more realistic, more in line with what we see in living animals. Portrayed with style and in an appropriate setting, they can leave a more distinct effect on the viewer.
John Conway (All Yesterdays: Unique and Speculative Views of Dinosaurs and Other Prehistoric Animals)
This hypothesis, referred to as the monoamine hypothesis, grew primarily out of two main observations made in the 1950s and ’60s.14 One was seen in patients being treated for tuberculosis who experienced mood-related side effects from the antitubercular drug iproniazid, which can change the levels of serotonin in the brain. Another was the claim that reserpine, a medication introduced for seizures and high blood pressure, depleted these chemicals and caused depression—that is, until there was a fifty-four person study that demonstrated that it resolved depression.15 From these preliminary and largely inconsistent observations a theory was born, crystallized by the work and writings of the late Dr. Joseph Schildkraut, who threw fairy dust into the field in 1965 with his speculative manifesto “The Catecholamine Hypothesis of Affective Disorders.”16 Dr. Schildkraut was a prominent psychiatrist at Harvard who studied catecholamines, a class of naturally occurring compounds that act as chemical messengers, or neurotransmitters, within the brain. He looked at one neurochemical in particular, norepinephrine, in people before and during treatment with antidepressants and found that depression suppressed its effectiveness as a chemical messenger. Based on his findings, he theorized broadly about the biochemical underpinnings of mental illnesses. In a field struggling to establish legitimacy (beyond the therapeutic lobotomy!), psychiatry was desperate for a rebranding, and the pharmaceutical industry was all too happy to partner in the effort. This idea that these medications correct an imbalance that has something to do with a brain chemical has been so universally accepted that no one bothers to question it or even research it using modern rigors of science. According to Dr. Joanna Moncrieff, we have been led to believe that these medications have disease-based effects—that they’re actually fixing, curing, correcting a real disease in human physiology. Six decades of study, however, have revealed conflicting, confusing, and inconclusive data.17 That’s right: there has never been a human study that successfully links low serotonin levels and depression. Imaging studies, blood and urine tests, postmortem suicide assessments, and even animal research have never validated the link between neurotransmitter levels and depression.18 In other words, the serotonin theory of depression is a total myth that has been unjustly supported by the manipulation of data. Much to the contrary, high serotonin levels have been linked to a range of problems, including schizophrenia and autism.19 Paul Andrews, an assistant professor
Kelly Brogan (A Mind of Your Own: The Truth About Depression and How Women Can Heal Their Bodies to Reclaim Their Lives)
have to tell that cook to scatter his hits. He’s bunching ’em too much in my direction,” and Tom wiped the tears from his eyes. “To answer your question,” said Professor Bumper, “I will say that I have made partial arrangements for men and animals, and boats if it is found feasible to use them. I’ve been in correspondence with one of the merchants here, and he promised to make arrangements for us.” “When do we leave?” asked Mr. Damon. “As soon as possible. I am not going to risk anything by delay,” and it was evident the professor referred to his young rival whose arrival might be expected almost any time. As the party was about to leave the table, they were approached by a tall, dignified Spaniard who bowed low, rather exaggeratedly low, Ned thought, and addressed them in fairly good English. “Your pardons, Senors,” he began, “but if it will please you to avail yourself of the humble services of myself, I shall have great pleasure in guiding you into the interior. I have at my command both mules and boats.” “How do you know we are going into
Victor Appleton (The Tom Swift Megapack(r): 25 Complete Novels)
We have been able to explain some of them, such as the fear of being alone or in the dark or with strangers, as reactions to the danger of losing the object. Others, like the fear of small animals, thunderstorms, etc., might perhaps be accounted for as vestigial traces of the congenital preparedness to meet real dangers which is so strongly developed in other animals. In man, only that part of this archaic heritage is appropriate which has reference to the loss of the object. If childhood phobias become fixated and grow stronger and persist into later years, analysis shows that their content has become associated with instinctual demands and has come to stand for internal dangers as well.
Sigmund Freud (Inhibitions, Symptoms and Anxiety)
The old forefathers lived in their posterity, filled them out with their will, and wrought their achievements through them anew. A scornful reference to the departed actually strikes a living soul; for whereas the soul transmigrant merely repeats itself, and, saves itself by again and again coming into existence when he slips from one body into another, the kinsmen actually are their fathers and their fathers' fathers, and maintain them by their being. Since it is the same soul which animated the ancestors and which now makes bearers of honour and frith out of the living generation, the present does not exclude the past. The identity of hamingja which bears the clan includes all the departed.
Vilhelm Grønbech (The Culture of the Teutons: Volumes 1 and 2)
In the late summer of 2010, I visit Nowak at his home in Falls Church, Virginia. He is soft-spoken, slightly built, and a little stooped with age. Nowak has a cerebral demeanor, and in a Louisiana accent that softens his r’s, he might tell you he was born in the “fawties.” We sit in his living room, which is decorated with tiny statues of forest animals. Every few minutes, he darts down the hall to his desk - above which hangs a famous photo of a black-phase red wolf from the Tensas River - to retrieve books, graphs, and papers for reference. More than a decade after his retirement, Nowak remains engrossed by discussions of red wolf origins. Deep in conversation about carnassial teeth, he dives to grab his wife’s shitzsu, Tommy, to show me what they look like, then he thinks better of it. (Tommy had eyed him warily.) He hands me a copy of his most recent publication, a 2002 paper from Southeastern Naturalist. “When I wrote this, I threw everything I had at the red wolf problem,” he says. “This was my best shot.” He thumps an extra copy onto the coffee table between us. After a very long pause, he gazes at it and adds: “I’m not sure I have anything left to offer.” This is hard to accept, considering everything he has invested in learning about the red wolf: few people have devoted more time to understanding red wolves than the man sitting across the coffee table from me, absentmindedly stroking his wife’s dog. Nowak grew up in New Orleans, and as an undergraduate at Tulane University in 1962, he became interested in endangered birds. While reading a book on the last ivory-billed woodpeckers in the swamps along the Tensas River, his eyes widened when he found references to wolves. “Wolves in Louisiana! My goodness, I thought wolves lived up on the tundra, in the north woods, going around chasing moose and people,” Nowak recalls. “I did not know a thing about them. But when I learned there were wolves in my home state, it got me excited.
T. DeLene Beeland (The Secret World of Red Wolves: The Fight to Save North America's Other Wolf)
Grief Grief is a normal but painful process most people go through when a loved one dies or a relationship ends. Many people also experience deep grief following the loss of a companion animal. Essential oils can facilitate the grieving process by bringing comfort and relief. DIFFUSE WITH BENZOIN Benzoin essential oil calms the nervous system, comforting the bereaved and easing the emotional exhaustion that often accompanies the loss of a loved one. Its fragrance is slightly reminiscent of vanilla—sweet, warm, and welcoming. Diffuse benzoin essential oil in areas where people gather or where you spend the most time. You may also inhale its scent directly or place it in an aromatherapy pendant. RELAX WITH A ROSE BATH MAKES 1 TREATMENT Rose essential oil soothes depression, grief, nervous tension, stress, anger, and fear— all emotions that are commonly felt during the grieving process. Help yourself through this difficult time by using rose essential oil in a variety of ways: diffuse it, use it like perfume, and relax with it while bathing. 1 tablespoon carrier oil 10 drops rose essential oil In a small glass bowl, add the carrier oil and the rose essential oil, and stir to combine. Draw a warm bath and add the entire treatment to the running water. Soak for at least 15 minutes. Use caution when getting out of the bathtub, as it may be slippery. Repeat this treatment once a day as needed.
Althea Press (Essential Oils Natural Remedies: The Complete A-Z Reference of Essential Oils for Health and Healing)
The Axolotl and the Ammocoete” may not sound like a promising title for verse: it refers to a salamander (axolotl) and a tadpole-like animal (ammocoete). But the idea expressed in the poem changed the field and defined research programs for decades.
Neil Shubin (Some Assembly Required: Decoding Four Billion Years of Life, from Ancient Fossils to DNA)
I angled my chin high into the air, and I asked dryly, “I do realize you are a shifter, but for future reference, will all of your metaphors involve animals? Or shall I buy you a book of big kid words to improve your vocabulary?
Scarlett Dawn (Scales and Skeletons (Trixie Towers, #2))
Words have meanings. If you were to search for the word “he” in the dictionary, you would find that it is, by definition, a pronoun used to refer to a male human being or animal. If you’re a male human or animal, that’s your pronoun. Or, I should say, that’s the pronoun that applies to you. You don’t own it. You can’t change it or reject it or outlaw it any more than you can change, reject, or outlaw gravity. It is what it is, you are what you are, and words mean what they mean. Your feelings do not come into play here at all. They have absolutely no bearing whatsoever on the meanings of things.
Matt Walsh (Church of Cowards: A Wake-Up Call to Complacent Christians)
The sagas, however, do not mention any entheogens in any context that I can discover: the special meal prepared for the seeress in Eiriks saga rauöa is of the hearts of animals and is eaten the night before her seiör is to occur. References to drinking in the Eddas (e.g. Mimir's well, the mead of poetry) are ambiguously metaphorical at best (though in a highly speculative mode, Steven Leto (2000) suggests that the use of both A. muscaria and R semilanceata may be represented metaphorically in various poems or sagas). Archaeology, however, gives some evidence, from several hundred henbane seeds found in the pouch of a burial considered to be that of a seeress (Price, pers. com.) and a very small number of cannabis seeds present in the Oseberg burial (often considered to be that of a seeress or a priestess), carefully Placed, Neil Price tells me, between the cushions and feathers piled by the bed.
Jenny Blain (Nine Worlds of Seid-Magic: Ecstasy and Neo-Shamanism in North European Paganism)
People also tend to refer to nonhuman animals as “it” or sometimes “he,” regardless of the individual’s sex. This one-sex-fits-all approach objectifies and denies individuality. In fact, nonhuman animals who are exploited for food industries are usually females. Such unfortunate nonhumans are not only exploited for their flesh, but also for their nursing milk, reproductive eggs, and ability to produce young. When guessing the gender of a nonhuman animal forced through slaughterhouse gates, we would greatly increase odds of being correct if we referred to such unfortunate individuals as 'she'.
Lisa Kemmerer (Sister Species: Women, Animals and Social Justice)
People also tend to refer to nonhuman animals as “it” or sometimes “he,” regardless of the individual’s sex. This one-sex-fits-all approach objectifies and denies individuality. In fact, nonhuman animals who are exploited for food industries are usually females. Such unfortunate nonhumans are not only exploited for their flesh, but also for their nursing milk, reproductive eggs, and ability to produce young. When guessing the gender of a nonhuman animal forced through slaughterhouse gates, we would greatly increase odds of being correct if we referred to such unfortunate individuals as “she.
Lisa Kemmerer
The world is supposed to make sense. We want and need the things that happen to us and to those around us to adhere to laws of order and justice and reason. We want to believe that if we live wisely and follow the rules, things will work out, more or less, for us and for those we love. Psychologists refer to this as the Just World Hypothesis, a theory first developed by the social psychologist Melvin Lerner. Lerner postulated that people have a powerful intuition that individuals get what they deserve. This intuition influences how we judge those who suffer. When a person is harmed, we instinctually look for a reason or a justification. Unfortunately, this instinct leads to victim-blaming. As Oliver Burkeman writes in The Guardian, “Faced with evidence of injustice, we’ll certainly try to alleviate it if we can—but, if we feel powerless to make things right, we’ll do the next best thing, psychologically speaking: we’ll convince ourselves that the world isn’t so unjust after all.” Burkeman cites as evidence a 2009 study finding that Holocaust memorials can increase anti-Semitism: “Confronted with an atrocity they otherwise can’t explain, people become slightly more likely, on average, to believe that the victims must have brought it on themselves.” So what happens when the victim is a child, a little boy walking to school, a little girl riding her bike, a baby in a car, victims impossible to blame? Whom can we hold accountable when a child is killed or injured or abused or forgotten? How can one take in this information, the horror of it, and keep on believing the world is just? In his history of childhood in America, the historian Steven Mintz defines a “moral panic” as the term used by sociologists to describe “the highly exaggerated and misplaced public fears that periodically arise within a society.” Mintz suggests that “eras of ethical conflict and confusion are especially prone to outbreaks of moral panic as particular incidents crystallize generalized anxieties and provoke moral crusades.” The late 1970s through the early 1990s was a period in American history rife with sources of ethical conflict and confusion.
Kim Brooks (Small Animals: Parenthood in the Age of Fear)
When Orson Welles said "We're born alone, we live alone, we die alone", he was mistaken. Even when we are alone, we are never alone. We exist in symbiosis - a wonderful term that refers to different organisms living together. Some animals are colonised by microbes while they are still unfertilized eggs; others pick up their first partners at the moment of birth. We then proceed through our lives in their presence. When we eat, so do they. When we travel, they come along. When we die, they consume us. Every one of us is a zoo in our own right - a colony enclosed within a single body. A mutli-species collective. An entire world.
Ed Yong (I Contain Multitudes: The Microbes Within Us and a Grander View of Life)
One thing led to another, and, notwithstanding some moments in history that dogs and cats would probably not want to bring up (like the time Pope Gregory IX declared cats to be the Devil incarnate), pets have gradually become cherished members of our families. According to “Citizen Canine,” a book by David Grimm, sixty-seven per cent of households in America have a cat or a dog (compared with forty-three per cent who have children), and eighty-three per cent of pet owners refer to themselves as their animal’s “mom” or “dad.” Seventy per cent celebrate the pet’s birthday. Animals are our best friends, our children, and our therapists.
Volunteering refers to the opportunities in life that has no monetary rewards.  Rebekah was willing to provide water for Abraham’s servant and his camels. He had ten camels. Think of the effort of drawing water for ten camels. They are animals that drink a lot of water yet this did not stop her. Opportunities for voluntary work are littered all over the country and you may need to volunteer like Rachel for you to be noticed. Don’t be money conscious, be God conscious.
Bayo Adeyemi (The Master, The Wise & The Lazy)
A football is not pigskin. It’s made of cowhide. A baseball is not horsehide. It’s also made of cowhide. When Juliet asks, “Wherefore art thou, Romeo?”, she’s not asking where he is, but rather, in the meaning of the time, why he is doing what he’s doing. Bone china actually does contain bone. Calcified animal-bone ash adds to the durability of the product. Henry Ford is thought to be the innovator of mass production, but just before 1800, Eli Whitney, of cotton gin fame, found a way to manufacture muskets by machine, producing interchangeable parts. Bix Beiderbecke, the renowned jazz musician, did not play the trumpet. His instrument was the cornet. Lucrezia Borgia was not the wicked murderess she is reputed to have been. Her major fault, according to Bergen Evans, was “an insipid, almost bovine, good nature.” Contrary to much popular usage, hoi polloi does not refer to the elite; rather, it means the common people. Natural gas, the kind used for heating and cooking in the home, is odorless. Odiferous additives are put in to give the gas a recognizable smell as a measure to alert people to gas leaks. Muhammad Ali did not win the heavyweight gold medal at the 1960 Rome Olympics. His gold in 1960 was in the light heavyweight category. The heavyweight gold went to Franco De Piccoli of Italy. Sacrilegious means violating or profaning anything sacred. In spite of its frequent mispronunciation, the word is not related to religion or religious.
Herb Reich (Lies They Teach in School: Exposing the Myths Behind 250 Commonly Believed Fallacies)
However, it’s important to understand that dietary insufficiency of omega-3s refers to an imbalance in the ratio between omega-3s and omega-6s. An ideal ratio of omega-6 to omega-3 fatty acids is somewhere between 1:1 and 4:1. However, typical Western diets fall into a range between 10:1 and 25:1! This is largely thanks to processed seed oils, grains, and the higher levels of omega-6 fatty acids that are present in the meat and dairy from grain-fed animals.
Sarah Ballantyne (The Paleo Approach: Reverse Autoimmune Disease, Heal Your Body)
We remember England’s “terms of venery”— the jargon of hunting— for giving us specific words for groups of animals, such as a school of fish or a pride of lions , and also for such quaintly forgotten phrases as “a tiding of magpies” and “a kindle of cats.” Experts suggest that many of the terms that amuse us today—“ an unkindness of ravens,” “a shrewdness of apes,” “a disworship of Scots”— were fanciful even in their own time and never in common use. The true language of venery, however, did more than describe beasts by the bunch; it richly evoked their behavior. The lark’s habit of flying into the air to sing was known as “exalting.” The nocturnal song of nightingales was called “watching,” from the idea of keeping a watch through the darkness. Venery’s description of animal sounds was poetic, but also accurate: weasels really do “squeak,” mice really do “cheep.” Goldfinches chirm, boars girn, starlings murmur, geese creak. The seemingly slow, ambling walk of bears was referred to as “slothing.” Ordinary life in the past had an intimacy with other species that today we mainly associate with trained biologists and dedicated naturalists.
J.B. MacKinnon (The Once and Future World: Nature As It Was, As It Is, As It Could Be)
The first type of captivity consists in man’s dependence on creatures, animate or inanimate, when he loves them without reference to God.
Johannes Tauler
Many of those who refer to Orwell seem not to have read much more than Animal Farm and Nineteen-Eighty-Four, if those. The millions who have heard of Big Brother and Room 101 know nothing of their progenitor.
Peter Davidson
This raises a critical question regarding the inspiration and authority of the Old Testament: If Moses and Joshua misunderstood the will and purposes of God in reference to the Conquest, then what parts of God’s self-disclosure in the Old Testament can we trust? The question is moot if we ask the same of all who feel under no obligation to abide by Old Testament laws governing Sabbath worship, ritual circumcision, animal sacrifices, eating pork, charging interest, and capital punishment for adulterers and those who pick up sticks on the Sabbath. If Biblebelieving Christians are asked how they can justify setting aside great blocks of divine commands in the Old Testament as “truth for today,” even the most avowed scriptural literalists among them respond: because we are no longer living under the old covenant but the new. Exactly!
C.S. Cowles (Show Them No Mercy: 4 Views on God and Canaanite Genocide (Counterpoints: Bible and Theology))
Teta was wary, but anxious to leave city life behind. He was born in a shack on a farm and raised more by the animals and elements than his parents. His stint in New York was against his nature. But no matter how many times I told him to skedaddle, he stayed by my side like a tick or a bedbug. Blood brothers, he called us. I was never sure if he meant it in the traditional sense or if he was referring to the prodigious amount of blood we'd shed together.
Hunter Shea (Hell Hole)
Some excellent reference works already exist on both of these topics, a few of which are mentioned in the bibliography at the end of this book. Not only are there a variety of books that cover digital painting, modeling, animation, and rendering from a generalized perspective, but there are also specific "how-to" guides for many of the more common software packages. The third source of imagery-scanned/digitized "live-action" footage-is still probably the most common source with which we deal in digital compositing. There are a myriad of different formats that this source imagery can come from, some of them discussed in greater detail in Chapter 10 and Appendix D.
Brinkmann, Ron (The Art and Science of Digital Compositing)
Grains are packed with a lot of calories and energy, but they also contain a wide variety of compounds that are toxic to humans and animals, and not easily digested.  When I say “toxins,” I’m not referring to the man-made variety, but rather those made by the plants themselves as a defense against the animals who consume them, which includes you and me. These plant toxins are also called “antinutrients,” their purpose being to deter predators and help the plant to survive. An antinutrient is a compound that interferes with the absorption of nutrients across your intestinal wall. The best known antinutrient is gluten. People who have celiac disease become extremely ill if they consume gluten, even in minute amounts. Cultivated grains today are very different from the wild grains of the pre-agricultural era.
Valerie J. Burke (Is the Paleo Diet Right for You? Ancient Wisdom Meets Modern Science)
Despite my deep unease about animal advocates working for things we don't want and asking for changes we don't believe in, I am not an "abolitionist." First, the abolition of animal slavery will no more end speciesism by itself than the abolition of American slavery ended racism. To change the world, I think we should aim higher. Second, I'm increasingly convinced that no matter who uses the term, it hides a slur. When used to refer to others, it connotes zealotry and obstructionism, and when taken as self-definition, it is seen as an attack by anyone who does not apply it to herself. Yes, it's a highly defensible moral philosophy, right up there with Peter Singer's application of Utilitarianism to animal liberation, and Tom Regan's Theory of Rights, but like those other intellectual concepts, it's useful only so far as it engenders right action.
Sarahjane Blum (Confronting Animal Exploitation: Grassroots Essays on Liberation and Veganism)
Despite the perma-shock in which many of us have lived our entire lives, with alarms in our ears made only more shrill by 24 hour news cycles, and unrelenting internet death row photos of dogs and cats at animal shelters, we inexplicably expect our shocking truths--that ours is a society built on oppression, rape and murder--to get heard the first time through. When the truths aren't heard, we end up beyond frustrated. We butt up against other people's moral hypocrisies and shut down as we hear the same stories about people who are compassionate but still eat animals. We grow weary of taking people's hands and walking them down the road to see the more than 23 million chickens killed for food every day in the U.S. And we forget that people can't see the animals hiding in their words and signifiers; we forget that we can't see them either. Beyond beef and bacon, there are other words that hide animals: deforestation, road construction, housing development, war. We must learn to be attuned to those words. And we have to learn how to speak kindly to people who are thinking about them, even if they don't recognize the absent referents in their speech. When we are thinking about how oppressors have guns, prisons, and slaughterhouses, we remember that words are weapons. When we turn them on each other and our potential allies, we forget. Out of frustration over all the things that haven't gotten better, we resort to name calling, dismiss the possibility of bridge building with other movements and within our own, and retreat back to internet cliques to discuss cupcake recipes or bash something read in the Huffington Post.
Sarahjane Blum (Confronting Animal Exploitation: Grassroots Essays on Liberation and Veganism)
Where are the ethical concerns, that so many people called animal lovers invoke, when you steal the children of wild dog mothers and other family members from right before their eyes? Do ethics always refer only to what people think appropriate for purely subjective reasons? Ultimately, our long-term research resulted in a very sad picture: With the exception of the random puppy, who today as an adult actually is interested in people, neither male Maccia nor the most of the other "rescued" dogs are socially and environmentally secure, but had remained shy and partly vegetate in kennels with empty eyes. Such dogs are neither fish nor fowl, although taken from the wild population in the early age of about eight to twelve weeks (except Maccia, whom Funny "rescued" at the age of four months, which is even more irresponsible).
Günther Bloch (Die Pizza-Hunde: Freilandstudien an verwilderten Haushunden ; Verhaltensvergleich mit Wölfen ; Tipps für Hundehalter)
Gothic is the genre of fear. Our fascination with it is almost always revived during times of instability and panic. In the wake of the French Revolution, the Marquis de Sade described the rise of the genre as 'the inevitable product of the revolutionary shock with which the whole of Europe resounded,' and literary critics in the late eighteenth century mocked the work of early gothic writers Anne Radcliffe and Matthew Lewis by referring to it as 'the terrorist school' of writing. As Fred Botting writes in Gothic, his lucid introduction to the genre, it expresses our unresolved feelings about 'the nature of power, law, society, family and sexuality' and yet is extremely concerned with issues of social disintegration and collapse. It's preoccupied with all that is immoral, fantastic, suspenseful, and sensational and yet prone to promoting middle-class values. It's interested in transgression, but it's ultimately more interested in restitution; it alludes to the past yet is carefully attuned to the present; it's designed to evoke excessive emotion, yet it's thoroughly ambivalent; it's the product of revolution and upheaval, yet it endeavors to contain their forces; it's terrifying, but pretty funny. And, importantly, the gothic always reflects the anxieties of its age in an appropriate package, so that by the nineteenth century, familiar tropes representing external threats like crumbling castles, aristocratic villains, and pesky ghosts had been swallowed and interiorized. In the nineteenth century, gothic horrors were more concerned with madness, disease, moral depravity, and decay than with evil aristocrats and depraved monks. Darwin's theories, the changing roles of women in society, and ethical issues raised by advances in science and technology haunted the Victorian gothic, and the repression of these fears returned again and again in the form of guilt, anxiety, and despair. 'Doubles, alter egos, mirrors, and animated representations of the disturbing parts of human identity became the stock devices,' Botting writes, 'signifying the alienation of the human subject from the culture and language in which s/he is located.' In the transition from modernity to post-modernity, the very idea of culture as something stable and real is challenged, and so postmodern gothic freaks itself out by dismantling modernist grand narratives and playing games. In the twentieth century, 'Gothic [was] everywhere and nowhere,' and 'narrative forms and devices spill[ed] over from worlds of fantasy and fiction into real and social spheres.
Carina Chocano (You Play the Girl: On Playboy Bunnies, Stepford Wives, Train Wrecks, & Other Mixed Messages)
English-speaking practitioners generally use the four following terms to refer to the influence of evil spirits: Oppression – demonic influence which seems to come from outside a person, causing heaviness, weariness or discouragement. Oppressive spirits may be acquired through exposure to a heavy presence of evil: e.g. by participating in deliverance ministry (defined below), by being in a place where occult activities are taking place, by being placed under a curse, by coming into contact with items of witchcraft. Oppressive spirits may be dispelled by a simple command to leave in the name of Jesus. Obsession – demonic influence which seems to reside inside a person, usually afflicting a certain area of a person’s life in the form of strong habitual temptations. A person may open oneself to such influence by deliberately seeking the presence or power of evil spirits through witchcraft, Satanism, or fortune-telling (ouija, tarot etc.); demonic obsession may also occur through other grave sins which are not explicitly associated with the occult, e.g. sexual activity by consecrated or ordained persons pledged to celibacy. The obsessing spirit usually needs to be identified by name and cast out (i.e. commanded to leave) or bound (i.e. forbidden from exerting any further influence). Possession is very rare, and only occurs when human beings wilfully hand over complete control of their life to Satan, by expressly doing so or by embracing grave sin. Formal exorcism, sanctioned by the diocesan bishop, is always required in such cases.Infestation is used to refer to the influence of evil spirits over objects, animals, houses or places.
Michael Freze (The Rite Of Exorcism The Roman Ritual: Rules, Procedures, & Prayers of the Catholic Church...Updated! Deliverance, solemn exorcisms, the authority of the exorcist through the Catholic Church.)
The word race first appeared in Frenchman Jacques de Brézé’s 1481 poem “The Hunt,” where it referred to hunting dogs. As the term expanded to include humans over the next century, it was used primarily to identify and differentiate and animalize African people. The term did not appear in a dictionary until 1606, when French diplomat Jean Nicot included an entry for it. “Race . . . means descent,” he explained, and “it is said that a man, a horse, a dog or another animal is from good or bad race.” Thanks to this malleable concept in Western Europe, the British were free to lump the multiethnic Native Americans and the multiethnic Africans into the same racial groups. In time, Nicot’s construction became as addictive as the tobacco plant, which he introduced in France.
Ibram X. Kendi (Stamped from the Beginning: The Definitive History of Racist Ideas in America)
SIMPSONS BLUFFER'S RULE #2 The competent bluffer should always refer to the performers who play The Simpsons as 'the voice talent' never 'actors'. For extra effect, drop their first names... This implies some tacit familiarity and your bluffee will simply melt before your eyes like the witch in The Wizard of Oz
Paul Couch (The Bluffer's Guide to The Simpsons)