Arise Famous Quotes

The Appetite Killery” may be the most ironic name, but the most famous inscription read, “Eat, drink, and be merry, for tomorrow we may have to go to Oakland.

Some famous person said, "Success is 50 percent luck and 50 percent preparedness for that luck." I think that's a lot of it. It's being ready to take advantage of opportunities when they arise.

David and Goliath is a book about what happens when ordinary people confront giants. By “giants,” I mean powerful opponents of all kinds—from armies and mighty warriors to disability, misfortune, and oppression. Each chapter tells the story of a different person—famous or unknown, ordinary or brilliant—who has faced an outsize challenge and been forced to respond. Should I play by the rules or follow my own instincts? Shall I persevere or give up? Should I strike back or forgive? Through these stories, I want to explore two ideas. The first is that much of what we consider valuable in our world arises out of these kinds of lopsided conflicts, because the act of facing overwhelming odds produces greatness and beauty. And second, that we consistently get these kinds of conflicts wrong. We misread them. We misinterpret them. Giants are not what we think they are. The same qualities that appear to give them strength are often the sources of great weakness. And the fact of being an underdog can change people in ways that we often fail to appreciate: it can open doors and create opportunities and educate and enlighten and make possible what might otherwise have seemed unthinkable.

It is a repeated error among intellectual historians to assume that ideas have a self-contained history of their own, and that one idea gives rise to another in something like the way one weather system gives rise to the next. Marxists, who regard ideas as by-products of economic forces, commit the opposite error, dismissing the intellectual life as entirely subservient to material causes. The vast and destructive influence of Marxist theory is a clear disproof of what it says. As the American conservative Richard Weaver put it, in the title of a famous and influential book, Ideas Have Consequences (1948), and this is as true of conservative ideas as it is of ideas propagated on the left. To understand the pre-history of conservatism, therefore, one should accept that ideas have far-reaching influence over human affairs; but one should recognise also that they do not arise only from other ideas, and often have roots in biological, social and political conditions that lie deeper than rational argument.

As arrogant as I may be in general, I am not sufficiently doltish or vainglorious to imagine that I can meaningfully address the deep philosophical questions embedded within this general inquiry of our intellectual ages—that is, fruitful modes of analysis for the history of human thought. I shall therefore take refuge in an escape route that has traditionally been granted to scientists: the liberty to act as a practical philistine. Instead of suggesting a principled and general solution, I shall ask whether I can specify an operational way to define “Darwinism” (and other intellectual entities) in a manner specific enough to win shared agreement and understanding among readers, but broad enough to avoid the doctrinal quarrels about membership and allegiance that always seem to arise when we define intellectual commitments as pledges of fealty to lists of dogmata (not to mention initiation rites, secret handshakes and membership cards—in short, the intellectual paraphernalia that led Karl Marx to make his famous comment to a French journalist: “je ne suis pas marxiste”).

Among the girls at this party were a number of the now-famous wives of Americans and Britons who are not permitted to leave the Soviet Union. Pretty and rather sad girls. They cannot join their husbands in England or America, and so they are employed by their embassies until some final decision is reached. There are many things we cannot understand about the Soviet Union, and this is one of them. There are not more than fifty of these women. They are no good to the Soviet Union. They are suspected. Russians do not associate with them, and yet they are not permitted to leave. And on these fifty women, these fifty unimportant women, the Soviet Union has got itself more bad publicity than on any other single small item. Of course this situation cannot arise again, since by a new decree no Russian may marry a foreigner. But here they sit in Moscow, these sad women, no longer Russians, and they have not become British or American. And we cannot understand the reasoning which keeps them here. Perhaps it is just that the Russians do not intend to be told what to do about anything by anyone else. It might be as simple as that. When Clement Attlee personally requested that they be sent out of Russia, he was told, in effect, to mind his own business. It is just one more of the international stupidities which seem to be on the increase in the world. Sometimes it seems that the leaders of nations are little boys with chips on their shoulders, daring each other to knock them off.

The world is made of fields—substances spread through all of space that we notice through their vibrations, which appear to us as particles. The electric field and the gravitational field might seem familiar, but according to quantum field theory even particles like electrons and quarks are really vibrations in certain kinds of fields. • The Higgs boson is a vibration in the Higgs field, just as a photon of light is a vibration in the electromagnetic field. • The four famous forces of nature arise from symmetries—changes we can make to a situation without changing anything important about what happens. (Yes, it makes no immediate sense that “a change that doesn’t make a difference” leads directly to “a force of nature” . . . but that was one of the startling insights of twentieth-century physics.) • Symmetries are sometimes hidden and therefore invisible to us. Physicists often say that hidden symmetries are “broken,” but they’re still there in the underlying laws of physics—they’re simply disguised in the immediately observable world. • The weak nuclear force, in particular, is based on a certain kind of symmetry. If that symmetry were unbroken, it would be impossible for elementary particles to have mass. They would all zip around at the speed of light. • But most elementary particles do have mass, and they don’t zip around at the speed of light. Therefore, the symmetry of the weak interactions must be broken. • When space is completely empty, most fields are turned off, set to zero. If a field is not zero in empty space, it can break a symmetry. In the case of the weak interactions, that’s the job of the Higgs field. Without it, the universe would be an utterly different place.   Got

Fine art galleries are the excellent setups for exhibiting art, generally aesthetic art such as paints, sculptures, and digital photography. Basically, art galleries showcase a range of art designs featuring contemporary and traditional fine art, glass fine art, art prints, and animation fine art. Fine art galleries are dedicated to the advertising of arising artists. These galleries supply a system for them to present their jobs together with the works of across the country and internationally popular artists. The UNITED STATE has a wealth of famous art galleries. Lots of villages in the U.S. show off an art gallery. The High Museum of Fine art, Alleged Gallery, Henry Art Gallery, National Gallery of Art Gallery, Washington Gallery of Modern Art, Agora Gallery, Rosalux Gallery, National Portrait Gallery, The Alaska House Gallery, and Anchorage Gallery of History and Art are some of the renowned fine art galleries in the United States. Today, there are on the internet fine art galleries showing initial artwork. Several famous fine art galleries show regional pieces of art such as African fine art, American art, Indian fine art, and European art, in addition to individual fine art, modern-day and modern fine art, and digital photography. These galleries collect, show, and keep the masterpieces for the coming generations. Many famous art galleries try to entertain and educate their local, nationwide, and international audiences. Some renowned fine art galleries focus on specific areas such as pictures. A great variety of well-known fine art galleries are had and run by government. The majority of famous fine art galleries supply an opportunity for site visitors to buy outstanding art work. Additionally, they organize many art-related tasks such as songs shows and verse readings for kids and grownups. Art galleries organize seminars and workshops conducted by prominent artists. Committed to quality in both art and solution, most well-known fine art galleries provide you a rich, exceptional experience. If you wish to read additional information, please visit this site

We are conscious of only a tiny fraction of the information that our brains process in each moment.1 Although we continually notice changes in our experience—in thought, mood, perception, behavior, etc.—we are utterly unaware of the neurophysiological events that produce them. In fact, we can be very poor witnesses to experience itself. By merely glancing at your face or listening to your tone of voice, others are often more aware of your state of mind and motivations than you are. I generally start each day with a cup of coffee or tea—sometimes two. This morning, it was coffee (two). Why not tea? I am in no position to know. I wanted coffee more than I wanted tea today, and I was free to have what I wanted. Did I consciously choose coffee over tea? No. The choice was made for me by events in my brain that I, as the conscious witness of my thoughts and actions, could not inspect or influence. Could I have “changed my mind” and switched to tea before the coffee drinker in me could get his bearings? Yes, but this impulse would also have been the product of unconscious causes. Why didn’t it arise this morning? Why might it arise in the future? I cannot know. The intention to do one thing and not another does not originate in consciousness—rather, it appears in consciousness, as does any thought or impulse that might oppose it. The physiologist Benjamin Libet famously used EEG to show that activity in the brain’s motor cortex can be detected some 300 milliseconds before a person feels that he has decided to move.2 Another lab extended this work using functional magnetic resonance imaging (fMRI): Subjects were asked to press one of two buttons while watching a “clock” composed of a random sequence of letters appearing on a screen. They reported which letter was visible at the moment they decided to press one button or the other. The experimenters found two brain regions that contained information about which button subjects would press a full 7 to 10 seconds before the decision was consciously made.3 More recently, direct recordings from the cortex showed that the activity of merely 256 neurons was sufficient to predict with 80 percent accuracy a person’s decision to move 700 milliseconds before he became aware of it.4 These findings are difficult to reconcile with the sense that we are the conscious authors of our actions. One fact now seems indisputable: Some moments before you are aware of what you will do next—a time in which you subjectively appear to have complete freedom to behave however you please—your brain has already determined what you will do. You then become conscious of this “decision” and believe that you are in the process of making it. The distinction between “higher” and “lower” systems in the brain offers no relief: I, as the conscious witness of my experience, no more initiate events in my prefrontal cortex than I cause my heart to beat. There will always be some delay between the first neurophysiological events that kindle my next conscious thought and the thought itself. And even if there weren’t—even if all mental states were truly coincident with their underlying brain states—I cannot decide what I will next think or intend until a thought or intention arises. What will my next mental state be? I do not know—it just happens. Where is the freedom in that?

The movement does not depend on the hopes and plans of people. The proletariat becomes conscious of its misery, and therefore seeks to overthrow capitalist society, but this consciousness arises only because of the situation of the proletariat in society. This is the point Marx and Engels were to make more explicitly in a famous passage of The German Ideology: ‘Consciousness does not determine life, but life determines consciousness

therapy wasn’t about truth; as Jack Nicholson famously shouted in A Few Good Men, sometimes people “can’t handle the truth.” Rather, it’s a matter of getting your unconscious to stop controlling your conscious mind. Effective therapy is about lowering your defences so that you can deal with the issues that arise in your life.

And in the process it goes some way towards explaining why highly stratified societies are not pulled apart by tensions arising from inequalities of wealth and social standing. Of course there is bound to be resentment and envy on the part of the poor and powerless when they compare their lives with the lives of their superiors. But, Hume suggested, this resentment usually produces not a desire to overturn the social order, but, instead, a desire on the part of the lower orders to improve their situation relative to those around them. For we care much more about how we stand in our relations with our peers than about the distance between us and the rich and famous.

Two factions consistently arise because coalition-forming behavior is game-theoretically optimal. That is, when fighting over any scarce resource, if one group teams up and the other doesn’t, the first group tends to win. This is a fundamental reason why humans tend to consolidate into two factions that fight each other over scarce resources till one wins. The winning team enjoys a brief honeymoon, after which it usually then breaks up internally into left and right factions again, and the battle begins anew. After the French Revolution, factions famously arose. After World War 2, the once-allied US and USSR went to Cold War. And after the end of the Cold War, the victorious US faction broke down into internal hyperpolarization. A strong leader might keep this from happening for a while, but the breakdown of a victorious side into left and right factions is almost a law of societal physics.

Dudjom Rinpoche, in his famous declaration of realization, wrote: Since pure awareness of nowness is the real buddha, In openness and contentment I found the Lama in my heart. When we realize this unending natural mind is the very nature of the Lama, Then there is no need for attached, grasping, or weeping prayers or artificial complaints, By simply relaxing in this uncontrived, open, and natural state, We obtain the blessing of aimless self-liberation of whatever arises.

Goethe refused to view color as a static quantity, to be measured in a spectrometer and pinned down like a butterfly to cardboard. He argued that color is a matter of perception. “With light poise and counterpoise, Nature oscillates within her prescribed limits,” he wrote, “yet thus arise all the varieties and conditions of the phenomena which are presented to us in space and time.” The touchstone of Newton’s theory was his famous experiment with a prism. A prism breaks a beam of white light into a rainbow of colors, spread across the whole visible spectrum, and Newton realized that those pure colors must be the elementary components that add to produce white. Further, with a leap of insight, he proposed that the colors corresponded to frequencies. He imagined that some vibrating bodies—corpuscles was the antique word—must be producing colors in proportion to the speed of the vibrations. Considering how little evidence supported this notion, it was as unjustifiable as it was brilliant. What is red? To a physicist, it is light radiating in waves between 620 to 800 billionths of a meter long. Newton’s optics proved themselves a thousand times over, while Goethe’s treatise on color faded into merciful obscurity.

By letting our minds dwell on evil things, hell arises. By letting our minds dwell upon good acts, paradise is manifested. Dragons and snakes are the transformations of venomous hatred; while Bodhisattvas are compassionate thoughts made manifest.

Aristotle was the figure who dominated every part of the university curriculum, from Salerno and Toledo to Paris and Oxford and Louvain, from the seven liberal arts to medicine, law, and especially theology. Aristotle was, in the Arab phrase made famous by the poet Dante, “the Master of Those Who Know.” He was also the supreme teacher of all those who wanted to know. The standard way to learn any subject was first to read Aristotle’s own works on it line by line from cover to cover, then pore over the commentaries on the work by Boethius, Duns Scotus, Peter Lombard, and Thomas Aquinas (whose works were rehabilitated when he was canonized in 1323). Finally, the student would write up his own series of quaestiones, or logical debating points, that seemed to arise from the text, and which were themselves reflections on past scholars’ debates on Aristotle.

In his Viveka-Cudāmani (vs. 77), the famous Vedānta master Shankara characterizes objects (vishaya) as “poison” (visha), because they tarnish consciousness by distracting it from its real task, which is to mirror reality. Our attention is constantly pulled outward by objects, and this externalization of our consciousness prevents us from truly being ourselves. “When the mind pursues the roving senses,” states the Bhagavad-Gītā (2.67), “it carries away wisdom (prajnā), even as the wind [carries away] a ship on water.” Sense perceptions pollute our inner environment, keeping our mind in a state of turmoil. We are forever hoping for experiences that will make us happy and whole, but our desire for happiness can never be satisfied by external experiences. “Whatever pleasures spring from contact [with sense objects], they are only sources of suffering,” declares the Bhagavad-Gītā (5.22). To find true happiness and peace, we need to unclutter our mind and remain still. The fatal consequences of focusing on objects rather than the ultimate Subject, the Self, are described very well in that ancient Yoga scripture (2.62–63): When a man contemplates objects, attachment to them is produced. From attachment springs desire [for further contact with the objects] and from desire comes anger (when that desire is frustrated]. From anger arises confusion, from confusion [comes] failure of memory; from failure of memory [arises] the loss of wisdom (buddhi); upon the loss of wisdom, [a person] perishes. Emotional confusion (sammoha) profoundly upsets our cognitive faculties: We lose our sense of direction, purpose, and identity. The Sanskrit word for this state is smriti-bhramsha or “failure of memory/mindfulness.” When we fail to “recollect” ourselves, wisdom (buddhi) cannot shine forth. But without wisdom, we, as members of the species Homo sapiens, are doomed to forfeit not only our status as human beings but our very life. Spiritual ignorance is binding and ultimately ruinous. Wisdom can set us free. In Shankara’s Ātma-Bodha (vs. 16), we read: Even though the Self is all-pervading, it does not shine in everything. It shines only in the organ-of-wisdom (buddhi), like a reflection in a clear medium [such as water or a mirror]. The “organ of wisdom,” which is often called the “higher mind,” is predominantly composed of sattva, the lucidity factor of the cosmos. There is a family resemblance between the sattva and the Self, and this curious affinity makes it possible for the Self’s radiant presence to manifest itself to human beings.

The Prince is famous even here in France. I’ve read it several times.” He met my eyes. “‘From this arises an argument: whether it is better to be loved than feared. I reply that one should like to be both one and the other; but since it is difficult to join them together, it is much safer to be feared than loved when one of the two must be lacking.

Now when these storms arise, we simply have one decision and that is how we respond to those storms. And not just how, but when we respond to these storms. In Colorado, they are world famous for the Rocky Mountains that cover the western side and the plains that cover the eastern side. Because of this, Colorado is one of the only places in the world that houses both buffalo and cows. And there is a fantastic lesson for each of us to learn about how each of these animals responds to storms. When the storm rolls in from Colorado, it usually comes from the west and heads toward the east. Now the cows are fantastic creatures, and they usually sense the storm and as it slowly begins to approach them, they turn and begin to run from the storm. But because they can’t outrun the storm, they begin to run with the storm—maximizing the time spent in the storm. As people, we tend to do the same thing in life. We spend so much time trying to avoid the inevitable changes, and we put ourselves in more difficult situations that last much longer than they should. Now the buffalo do something quite different. As the storm rolls in from the west and begins to head toward the east, the buffalo sense the storm rolling over the mountains and instead of running from the storm, they begin to charge toward the storm. Because they run directly at the storm, they end up running straight through it—minimizing the overall time spent in that storm. This is a great lesson for all of us because I promise you that one thing in life is certain and it is that storms will come. Now we can’t control how often they come, how bad they are, or when they come, but one thing is certain: that each and every one of us can control how we respond to these storms. So instead of being the cow and trying to outrun the storm, increasing your pain and frustration, from this moment forward, I challenge you to charge the storm. I challenge you to be the buffalo.

Freud to his famous reading of the Oedipus myth and the sense of the Father’s law, since it is the competition with the Father - arising as a correlate of the infant’s incestual longing for the mother - that first brings the relation between desire and survival to a crisis. Later, in the formulation of the death drive, the sacrificial character of desire is thought even more immediately, so that desire is not merely integrated structurally with a threat to existence within the oedipal triangle, but is rather related to death by the intrinsic tendency of its own economy. The intensity of the affect is now thought as inherently oriented to its own extinction, as a differentiation from death or the inorganic that is from its beginning a compulsion to return. But despite recognizing that the conscious self is a modulation of the drives, so that all psychical energy stems from the unconscious (from which ego-energy is borrowed), Freud seems to remain committed to the right of the reality principle, and its representative the ego, and thus to accept a survival (or adaptation) imperative as the principle of therapeutic practice. It is because of this basic prejudice against the claims of desire that psychoanalysis has always had a tendency to degenerate into a technology of repression that subtilizes, and therefore reinforces, the authority of the ego. In the terms both of the reality principle and the conservative moment of psychoanalysis, desire is a negative pressure working against the conservation of life, a dangerous internal onslaught against the self, tending with inexorable force towards the immolation of the individual and his civilization

can describe as existing—from the perspective of what we can interact with and measure—is the software of reality, the interactions that make objects or allow us to observe their existence. This opens a possible resolution where we must treat matter itself as information, which forces reconsidering our concept of what is material. In some ways we are reenvisioning what the quantum physicist John Wheeler envisaged with his famous dictum, “It from bit,” where his “bit” refers to the measurement of information. However, what I am claiming here is that if we adopt John’s “it from bit,” the most interesting feature is not that what we call reality arises from the posing of yes/no questions and the registration of measurement-evoked information theoretic responses to them, as John claimed (where 1 bit is required to measure the answer to a yes/no question). Instead, what I am suggesting is that what we call the future is constructed by those responses.

The early Wittgenstein and the logical positivists that he inspired are often thought to have their roots in the philosophical investigations of René Descartes.9 Descartes’s famous dictum “I think, therefore I am” has often been cited as emblematic of Western rationalism. This view interprets Descartes to mean “I think, that is, I can manipulate logic and symbols, therefore I am worthwhile.” But in my view, Descartes was not intending to extol the virtues of rational thought. He was troubled by what has become known as the mind-body problem, the paradox of how mind can arise from nonmind, how thoughts and feelings can arise from the ordinary matter of the brain. Pushing rational skepticism to its limits, his statement really means “I think, that is, there is an undeniable mental phenomenon, some awareness, occurring, therefore all we know for sure is that something—let’s call it I—exists.” Viewed in this way, there is less of a gap than is commonly thought between Descartes and Buddhist notions of consciousness as the primary reality. Before 2030, we will have machines proclaiming. Descartes’s dictum. And it won’t seem like a programmed response. The machines will be earnest and convincing. Should we believe them when they claim to be conscious entities with their own volition?

One famous Japanese haiku illustrates the state that Sid managed to discover in himself. It is one that Joseph Goldstein has long used to describe the unique attentional posture of bare attention:                                          The old pond.                                          A frog jumps in.                                          Plop!2 Like so much else in Japanese art, the poem expresses the Buddhist emphasis on naked attention to the often overlooked details of everyday life. Yet, there is another level at which the poem may be read. Just as in the parable of the raft, the waters of the pond can represent the mind and the emotions. The frog jumping in becomes a thought or feeling arising in the mind or body, while “Plop!” represents the reverberations of that thought or feeling, unelaborated by the forces of reactivity. The entire poem comes to evoke the state of bare attention in its utter simplicity.

The idea of an anthropic principle began with the remark that the laws of nature seem surprisingly well suited to the existence of life. A famous example is provided by the synthesis of the elements. According to modern ideas, this synthesis began when the universe was about three minutes old (before then it was too hot for protons and neutrons to stick together in atomic nuclei) and was later continued in stars. It had originally been though that the elements were formed by adding one nuclear particle at a time to atomic nuclei, starting with the simplest element, hydrogen, whose nucleus consists of just one particle (a proton). But, although there was no trouble in building up helium nuclei, which contain four nuclear particles (two protons and two neutrons), there is no stable nucleus with five nuclear particles and hence no way to take the next step. The solution found eventually by Edwin Salpeter in 1952 is that two helium nuclei can come together in stars to form the unstable nucleus of the isotope beryllium 8, which occasionally before it has a chance to fission into two helium nuclei absorbs yet another helium nucleus and forms a nucleus of carbon. However, as emphasized in 1954 by Fred Hoyke, in order for this process to account for the observed cosmic abundance of carbon, there must be a state of the carbon nucleus that has an energy that gives it an anomalously large probability of being formed in the collison of a helium nucleus and a nucleus of beryllium 8. (Precisely such a state was subsequently found by experimenters working with Hoyle.) Once carbon is formed in stars, there is no obstacle to building up all the heavier elements, including those like oxygen and nitrogen that are necessary for known forms of life. But in order for this to work, the energy of this state of the carbon nucleus must be very close to the energy of a nucleus of beryllium 8 plus the energy of a helium nucleus. If the energy of this state of the carbon nucleus were too large or too small, then little carbon or heavier elements would be formed in stars, and with only hydrogen and helium there would be no way that life could arise. The energies of nuclear states depend in a complicated way on all the constants of physics, such as the masses and electric charges of the different types of elementary particles. It seems at first sight remarkable that these constants should take just the values that are needed to make it possible for carbon to be formed in this way.

We have even distorted a famous colonial praise, “Jack of all trades” to derogatorily mean “master of none.” Originally , the intent was to honor a person who could meet whatever challenges arise. For

In brief, everything that appears as the ground manifestations arises from the ground of rigpa, while not being different from it. Recognizing these manifestations as nothing other than this basic ground means being free. Thus, both delusion and freedom—and therefore everything in saṃsāra and nirvāṇa—occurs within this basic awareness and never goes beyond it. In looser parlance, this could be phrased by adapting the famous dictum about Las Vegas: “Whatever happens in rigpa stays in rigpa.

In the introduction, we derived one general prediction for beginning and intermediate practitioners of meditation from both the Hindu and Buddhist approaches (meditation yields generally positive psychological effects), but we did not deal with predictions that refer to advanced or final stages in the meditation practice. Here is such a prediction. Both Hindu and Buddhist approaches hold that practitioners of meditation might develop a kind of supercognition, special abilities (siddhis) that exceed our normal abilities. Buddhist theory predicts that six kinds of siddhis might arise.… Notably, the least spectacular one, destruction of the defiling impulses, is seen as the most significant. The others are psychokinesis, clairaudience, telepathic knowledge, retrocognitive knowledge …, and clairvoyance. The Yoga Sutras report more of these siddhis as a result of extended yoga practice. In both the Hindu and Buddhist approaches, siddhis are not regarded as very important, and the Buddha, as well as famous yogis, has warned of the dangers inherent in the siddhis.… Nonetheless, a theory about the effects of meditation would not be complete without consideration of these altered states of consciousness. There is some evidence that such states can occur spontaneously …, but the effects found in meta-analyses are usually quite small.… To the best of our knowledge, nobody has yet examined whether the respective effects are more pronounced for experienced practitioners of meditation, as both the Hindu and Buddhist approaches would predict

consider with me farther, what special portion or kind of this royal authority, arising out of noble education, may rightly be possessed by women; and how far they also are called to a true queenly power. Not in their households merely, but over all within their sphere. And in what sense, if they rightly understood and exercised this royal or gracious influence, the order and beauty induced by such benignant power would justify us in speaking of the territories over which each of them reigned, as "Queens' Gardens.

Political authority, the authority of the State, may arise in a number of possible ways: in Locke's phrase, for instance, a father may become the "politic monarch" of an extended family; or a judge may acquire kingly authority in addition, as in Herodotus' tale. Whatever its first origin, political authority tends to include all four pure types of authority. Medieval scholastic teachings of the divine right of kings display this full extent of political authority. Even in this context, however, calls for independence of the judicial power arose, as exemplified by the Magna Carta; in this way the fact was manifested that the judge's authority, rooted in Eternity, stands apart from the three temporal authorities, which more easily go together, of father, master, and leader. The medieval teaching of the full extent of political authority is complicated and undermined by the existence of an unresolved conflict, namely that arising between ecclesiastical and state power, between Pope and Emperor, on account of the failure to work out an adequate distinction between the political and the ecclesiastical realms. The teachings of absolutism by thinkers such as Bodin and Hobbes resolved this conflict through a unified teaching of sovereignty that removed independent theological authority from the political realm. In reaction to actual and potential abuses of absolutism, constitutional teachings arose (often resting on the working hypothesis of a "social contract") and developed—most famously in Montesquieu—a doctrine of "separation of powers." This new tradition focused its attention on dividing and balancing political power, with a view to restricting it from despotic or tyrannical excess. Kojève makes the astute and fascinating observation that in this development from absolutism to constitutionalism, the authority of the father silently drops out of the picture, without any detailed analysis or discussion; political authority comes to be discussed as a combination of the authority of judge, leader, and master, viewed as judicial power, legislative power, and executive power. In this connection, Kojève makes the conservative or traditionalist Hegelian suggestion that, with the authority of the father dropped from the political realm, the political authority, disconnected from its past, will have a tendency towards constant change.

Winston Churchill, who apart from his statesmanship also wrote and painted prolifically, famously defined success as arising from “the ability to go from one failure to another with no loss of enthusiasm.

The suspicion that certain ancient authorities possessed good knowledge of the real shape of the Atlantic and its islands, and of the lands on both sides of it, must also arise from any objective reading of Plato's world-famous account of Atlantis. [...], this story is set around 11,600 years ago -- a date that coincides with a peak episode of global flooding at the end of the Ice Age. The story tells us that 'the island of Atlantis was swallowed up by the sea and vanished', that this took place in 'a single dreadful day and night' and that the event was accompanied by earthquakes and floods that were experienced as far away as the eastern Mediterranean. But of more immediate interest to us here is what Plato has to say about the geographical situation in the Atlantic immediately before the flood that destroyed Atlantis: 'In those days the Atlantic was navigable. There was an island opposite the strait [the Strait of Gibraltar] which you [the Greeks] call the Pillars of Heracles, an island larger than Libya and Asia combined; from it travellers could in those days reach the other islands, and from them the whole opposite continent which surrounds what can truly be called the ocean. For the sea within the strait we are talking about [i.e. the Mediterranean] is like a lake with a narrow entrance; the outer ocean is the real ocean and the land which entirely surrounds it is properly termed continent ... On this land of Atlantis had arisen a powerful and remarkable dynasty of kings who ruled the whole island; and many other islands as well, and parts of the continent ...' Whether or not one believes than an island called Atlantis ever existed in the Atlantic Ocean, Plato's clear references to an 'opposite continent' on the far side of it are geographical knowledge out of place in time. It is hard to read in these references anything other than an allusion to the Americas, and yet historians assure us that the Americas were unknown in Plato's time and remained 'undiscovered' (except for a few inconsequential Viking voyages) until Colombus in 1492.

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