Arrested Development Best Quotes

1. Close Friend, someone who got yo back, yo "main nigga." 2. Rooted in blackness and the Black experience. From a middle-aged social worker: "That Brotha ain like dem ol e-lights, he real, he a shonuff nigga" 3. Generic, neutral refrence to African Americans. From a 30 something college educated Sista: "The party was live, it was wall to wall niggaz there" 4. A sista's man/lover/partner. from the beauty shop. "Guess we ain gon be seein too much of girlfriend no mo since she got herself a new nigga" From Hip Hop artist Foxy brown, "Ain no nigga like the on I got." 5. Rebellious, fearless unconventional, in-yo-face Black man. From former NBA superstar Charles Barkley, "Nineties niggas... The DailyNews, The Inquirer has been on my back... They want their Black Athletes to be Uncle Tom. I told you white boys you've never heard of a 90s nigga. We do what we want to do" quoted in The Source, December 1992). 6. Vulgar, disrespectful Black Person, antisocial, conforming to negative sterotype of African Americans. From former Hip Hop group Arrested Development, in their best-selling song, "People Everyday" 1992: A black man actin like a nigga... got stomped by an African" 7. A cool, down person, rooted in Hip Hop and black culture, regardless of race, used today by non-blacks to refer to other non-Blacks. 8. Anyone engaged in inappropriate, negative behavior; in this sense, Blacks may even apply the term to White folk. According to African American scholar Clarence Major's From Juba to Jive, Queen Latifah was quoted in Newsweek as criticizing the US government with these words. "Those niggers don't know what the fuck they doing

The liberal international human rights community often defines political internees as those incarcerated for their beliefs, not necessarily their actions. While such instances abound, they are not the only or even the best examples of politically motivated incarceration. Whether someone “did it” ought not to determine fully who receives our support. Instead, political prisoners are best conceived as active participants in resistance movements. Thus the central issue for thinking about political prisoners is not whether they “did it” but what movements did they come from and what are the broader circumstances surrounding their arrest. Most of those incarcerated participated in radical movements seeking fundamental overhauls of structures of power. (...) Political prisoners emerged from movements seeking to stop, to overturn, to develop alternatives to state and extralegal violence of the system. All of America’s political internees did something; some resisted with force, some put their bodies on the line, and others used words and propagated ideas the state deemed too powerful to let slide as just so much free speech. The issue of political prisoners is less one of “innocence” than of defending people’s ability and capacity to resist.

The culture generated by peer-orientation is sterile in the strict sense of that word: it is unable to reproduce itself or to transmit values that can serve future generations. There are very few third generation hippies. Whatever its nostalgic appeal, that culture did not have much staying power. Peer culture is momentary, transient, and created daily, a “culture du jour,” as it were. The content of peer culture resonates with the psychology of our peer-oriented children and adults who are arrested in their own development. In one sense it is fortunate that peer culture cannot be passed on to future generations, since its only redeeming aspect is that it is fresh every decade. It does not edify or nurture or even remotely evoke the best in us or in our children. The peer culture, concerned only with what is fashionable at the moment, lacks any sense of tradition or history. As peer orientation rises, young people's appreciation of history wanes, even of recent history. For them, present and future exist in a vacuum with no connection to the past. The implications are alarming for the prospects of any informed political and social decision-making flowing from such ignorance. A current example is South Africa today, where the end of apartheid has brought not only political freedom but, on the negative side, rapid and rampant Westernization and the advent of globalized peer culture. The tension between the generations is already intensifying. “Our parents are trying to educate us about the past,” one South African teenager told a Canadian newspaper reporter. “We're forced to hear about racists and politics…” For his part, Steve Mokwena, a thirty-six year-old historian and a veteran of the anti-apartheid struggle, is described by the journalist as being “from a different world than the young people he now works with.” “They're being force-fed on a diet of American pop trash. It's very worrying,” said Mokwena—in his mid-thirties hardly a hoary patriarch.on a diet of American pop trash. It's very worrying,” said Mokwena—in his mid-thirties hardly a hoary patriarch. You might argue that peer orientation, perhaps, can bring us to the genuine globalization of culture, of a universal civilization that no longer divides the world into “us and them.” Didn't the MTV broadcaster brag that children all over television's world resembled one another more than their parents and grandparents? Could this not be the way to the future, a way to transcend the cultures that divide us and to establish a worldwide culture of connection and peace? We think not.

it may be worth while to note again how often finely developed skulls are discovered in the graveyards of old monasteries, and how likely seems Galtons conjecture, that progress was arrested in the Middle Ages, because the celibacy of the clergy brought about the extinction of the best strains of blood.

Agathisim is the doctrine that all things tend towards ultimate good, as distinguished from optimism, which holds that all things are now for the best. An agathist accepts that evil and misfortune will ultimately happen, but that the eventual outcome leads towards the good. A setback never deters an agathist. We must not allow failure to act to arrest, diminished, or impoverish personal development and growth. We must be loyal to other people as well as be equally devoted to achieving our personal goals while adhering to our principles. If we betray ourselves at the bidding of other people, we forfeit everything that will ever matter.

P3 - ten minutes of that movie, or indeed of any movie whose message is similarly dystopian about a post-aging world (Blade Runner), you will see that they set it up by insinuating, with exactly no justification and also no attempt at discussion (which is how they get away with not justifying it), that the defeat of aging will self-evidently bring about some new problem that we will be unable to solve without doing more harm than good. The most common such problem, of course, is overpopulation - and I refer you to literally about 1000 interviews and hundreds of talks I have given on stage and camera over the past 20 years, of which several dozen are online, for why such a concern is misplaced. The reason there are 1000, of course, is that most people WANT to believe that aging is a blessing in disguise - they find it expedient to put aging out of their minds and get on with their miserably short lives, however irrational must be the rationalizations by which they achieve that. Aubrey has been asked on numerous occasions whether humans should use future tech to extend their lifespans. Aubrey opines, "I believe that humans should (and will) use (and, as a prerequisite, develop) future technologies to extend their healthspan, i.e. their healthy lifespan. But before fearing that I have lost my mind, let me stress that that is no more nor less than I have always believed. The reason people call me an “immortalist” and such like is only that I recognize, and am not scared to say, two other things: one, that extended lifespan is a totally certain side-effect of extended healthspan, and two, that the desire (and the legitimacy of the desire) to further extend healthspan will not suddenly cease once we achieve such-and-such a number of years." On what people can do to advance longevity research, my answer to this question has radically changed in the past year. For the previous 20 years, my answer would have been “make a lot of money and give it to the best research”, as it was indisputable that the most important research could go at least 2 or 3x times faster if not funding-limited. But in the past year, with the influx of at least a few $B, much of it non-profit (and much of it coming from tech types who did exactly the above), the calculus has changed: the rate-limiter now is personnel. It’s more or less the case now that money is no longer the main rate-limiter, talent is: we desperately need more young scientists to see longevity as the best career choice. As for how much current cryopreservation technology will advance in the next 10-20 years, and whether it enough for future reanimation? No question about the timeframe for a given amount of progress in any pioneering tech can be answered other than probabilistically. Or, to put it more simply, I don’t know - but I think there's a very good chance that within five years we will have cryo technology that inflicts only very little damage on biological tissue, such that yes, other advances in rejuvenation medicine that will repair the damage that caused the cryonaut to be pronounced dead in the first place will not be overwhelmed by cryopreservation damage, hence reanimation will indeed be possible. As of now, the people who have been cryopreserved(frozen) the best (i.e. w/ vitrification, starting very shortly immediately after cardiac arrest) may, just possibly, be capable of revival by rewarming and repair of damage - but only just possibly. Thus, the priority needs to be to improve the quality of cryopreservation - in terms of the reliability of getting people the best preservation that is technologically possible, which means all manner of things like getting hospitals more comfortable with cryonics practice and getting people to wear alarms that will alert people if they undergo cardiac arrest when alone, but even more importantly in terms of the tech itself, to reduce (greatly) the damage that is done to cells and tissues by the cryopreservation process.

The book, All I Really Need to Know I Learned in Kindergarten, was written in 1986 by a minister, Robert Fulghum, and it’s full of simple-sounding life advice, like “share everything,” “play fair,” and “clean up after your own mess.” Chen believes that these skills—the elementary, pre-literate skills of treating other people well, acting ethically, and behaving in prosocial ways, all of which I consider “analog ethics”—are badly needed for an age in which our value will come from our ability to relate to other people. He writes: While I know that we’ll need to layer on top of that foundation a set of practical and technical know-how, I agree with [Fulghum] that a foundation rich in EQ [emotional quotient] and compassion and imagination and creativity is the perfect springboard to prepare people—the doctors with the best bedside manner, the sales reps solving my actual problems, crisis counselors who really understand when we’re in crisis—for a machine-learning powered future in which humans and algorithms are better together. Research has indicated that teaching analog ethics can be effective. One 2015 study that tracked children from kindergarten through young adulthood found that people who had developed strong prosocial, noncognitive skills—traits like positivity, empathy, and regulating one’s own emotions—were more likely to be successful as adults. Another study in 2017 found that kids who participated in “social-emotional” learning programs were more likely to graduate from college, were arrested

The best proof of a link between changes in lifestyle and the arrested development of cancer cells is that the more diligently these men had absorbed Dr. Ornish’s advice and applied it to their daily lives, the more active their blood was against the cancer cells!

If we want to heal—truly heal—and thrive, then we must embrace preventive medicine. A plant-based, whole-food diet has been shown, for example, to prevent and actually reverse heart disease (America’s number one killer) and impede or even arrest the development of a litany of other maladies, including the growth of cancer cells. Even erectile dysfunction—symptomatic of circulatory disease—is best redressed not by way of a blue pill, but by diet.

The blues emerge immediately after the overthrow of Reconstruction. During this period, unmediated African American voices were routinely silenced through the imposition of a new regime of censorship based on exile, assassination and massacre. The blues became an alternative form of communication, analysis, moral intervention, observation, celebration for a new generation that had witnessed slavery, freedom, and unfreedom in rapid succession between 1860 and 1875. Perhaps no other generation of a single ethnic group in the United States, except for Native Americans, witnessed such a tremendous tragedy in such a short period of time. Performer Cash McCall described the blues as the almost magical uncorking of the censored histories of countless people, places and events: Well, in the old days, you see, you weren’t allowed to express your feelings all that much. A lot of stuff was bottled up inside. Coming up from the old days until now … You can’t explain it in a conversation so the best way to do it is to sing.33 On the other hand, guitarist Willie Foster described them as the irrepressible voice of daily anguish: The black folks got the blues from working … You work all day long, you come home sometimes you didn’t have