Assembly Language Quotes

A Thirsty Fish I don't get tired of you. Don't grow weary of being compassionate toward me! All this thirst equipment must surely be tired of me, the waterjar, the water carrier. I have a thirsty fish in me that can never find enough of what it's thirsty for! Show me the way to the ocean! Break these half-measures, these small containers. All this fantasy and grief. Let my house be drowned in the wave that rose last night in the courtyard hidden in the center of my chest. Joseph fell like the moon into my well. The harvest I expected was washed away. But no matter. A fire has risen above my tombstone hat. I don't want learning, or dignity, or respectability. I want this music and this dawn and the warmth of your cheek against mine. The grief-armies assemble, but I'm not going with them. This is how it always is when I finish a poem. A great silence comes over me, and I wonder why I ever thought to use language.

Remember that code is really the language in which we ultimately express the requirements. We may create languages that are closer to the requirements. We may create tools that help us parse and assemble those requirements into formal structures. But we will never eliminate necessary precision—so there will always be code.

Real programmers can write assembly code in any language.

Programmers working with high-level languages achieve better productivity and quality than those working with lower-level languages. Languages such as C++, Java, Smalltalk, and Visual Basic have been credited with improving productivity, reliability, simplicity, and comprehensibility by factors of 5 to 15 over low-level languages such as assembly and C (Brooks 1987, Jones 1998, Boehm 2000). You save time when you don't need to have an awards ceremony every time a C statement does what it's supposed to.

Man’s first language, the most universal, the most energetic and the only language he needed before it was necessary to persuade men assembled together, is the cry of nature.

Because I want to know how it works.

Lately I had been finding it hard to understand the simplest things people said to me, as if what they were speaking in were a form of language I did not recognise; I would know the words but could not assemble them into sense.

In the ceremony of Mass, the priest takes a piece of bread and a glass of wine and proclaims that the bread is Christ’s flesh, the wine is Christ’s blood, and by eating and drinking them the faithful attain communion with Christ. What could be more real than actually tasting Christ in your mouth? Traditionally, the priest made these bold proclamations in Latin, the ancient language of religion, law, and the secrets of life. In front of the amazed eyes of the assembled peasants the priest held high a piece of bread and exclaimed “Hoc est corpus!”—“This is the body!”—and the bread supposedly became the flesh of Christ. In the minds of the illiterate peasants, who did not speak Latin, “Hoc est corpus!” got garbled into “Hocus-pocus!” Thus was born the powerful spell that can transform a frog into a prince and a pumpkin into a carriage.6

The answer to all questions of life and death, "the absolute solution" was written all over the world he had known: it was like a traveller realising that the wild country he surveys is not an accidental assembly of natural phenomena, but the page in a book where these mountains and forests, and fields, and rivers are disposed in such a way as to form a coherent sentence; the vowel of a lake fusing with the consonant of a sibilant slope; the windings of a road writing its message in a round hand, as clear as that of one's father; trees conversing in dumb-show, making sense to one who has learnt the gestures of their language... Thus the traveller spells the landscape and its sense is disclosed, and likewise, the intricate pattern of human life turns out to be monogrammatic, now quite clear to the inner eye disentangling the interwoven letters. And the word, the meaning which appears is astounding in its simplicity: the greatest surprise being perhaps that in the course of one's earthly existence, with one's brain encompassed by an iron ring, by the close-fitting dream of one's own personality - one had not made by chance that simple mental jerk, which would have set free imprisoned thought and granted it the great understanding.

In the Blue Room, Cora Cash was trying to concentrate on her book. Cora found most novels hard to sympathise with -- all those plain governesses -- but this one had much to recommend it. The heroine was 'handsome, clever, and rich', rather like Cora herself. Cora knew she was handsome -- wasn't she always referred to in the papers as 'the divine Miss Cash'? She was clever -- she could speak three languages and could handle calculus. And as to rich, well, she was undoubtedly that. Emma Woodhouse was not rich in the way that she, Cora Cash, was rich. Emma Woodhouse did not lie on a lit à la polonaise once owned by Madame du Barry in a room which was, but for the lingering smell of paint, an exact replica of Marie Antoinette's bedchamber at le petit Trianon. Emma Woodhouse went to dances at the Assembly Rooms, not fancy dress spectaculars in specially built ballrooms. But Emma Woodhouse was motherless which meant, thought Cora, that she was handsome, clever, rich and free.

If all abstract thought is metaphorical, and all metaphors are assembled out of biologically basic concepts, then we would have an explanation for the evolution of human intelligence. Human intelligence would be a product of metaphor and combinatorics. Metaphor allows the mind to use a few basic ideas-substance, location, force, goal-to understand more abstract domains. Combinatorics allows a finite set of simple ideas to give rise to an infinite set of complex ones.

Communication is also a feeling. Feeling is a way of dancing in the space so I can assemble words with my amazing moving body. The way of writing language is like taking a breath.

One small step towards a language is one giant leap towards inclusion.

It’s easier to remember two things than one. It’s why it’s easier to remember the words of a song than the words of a poem. For instance. The music is an armature upon which you assemble the words.

So what's in a name? The answer, we have seen, is, a great deal. In the sense of a morphological product, a name is an intricate structure, elegantly assembled by layers of rules and lawful even at its quirkiest. And in the sense of a listeme, a name is a pure symbol, part of a cast of thousands, rapidly acquired because of a harmony between the mind of the child, the mind of the adult, and the texture of reality.

Since then neuroscience research has shown that we possess two distinct forms of self-awareness: one that keeps track of the self across time and one that registers the self in the present moment. The first, our autobiographical self, creates connections among experiences and assembles them into a coherent story. This system is rooted in language. Our narratives change with the telling, as our perspective changes and as we incorporate new input. The other system, moment-to-moment self-awareness, is based primarily in physical sensations, but if we feel safe and are not rushed, we can find words to communicate that experience as well. These two ways of knowing are localized in different parts of the brain that are largely disconnected from each other.10 Only the system devoted to self-awareness, which is based in the medial prefrontal cortex, can change the emotional brain. In the groups I used to lead for veterans, I could sometimes see these two systems working side by side. The soldiers told horrible tales of death and destruction, but I noticed that their bodies often simultaneously radiated a sense of pride and belonging.

The Sphinx’s tail curled as the storyteller’s gaze settled upon her eyes. It’s a look I’ve come to recognize, when a speaker inhabits the faraway and the present, retreating to memory, invoking language, and assembling both for an audience.

The rules of grammar come later, if at all, as a way of enabling you to nourish and sustain the art of speaking well. Ethics, as an academic discipline, is simply the task of assembling reminders that enable us to remember how to speak and to live the language of the gospel. Ethics can never take the place of community any more than rules of grammar can replace the act of speaking the language. Ethics is always a secondary enterprise and is parasitic to the way people live together in a community.

Suddenly, political sucksters and realistic insectivores, shoving to the front, puffed up their stomachs and blew lies out of their fingers! A parade was formed! It was now an assembly on the arch, an enthusiastic troop of dunces, pasquil-makers, populist scribblers and lick-penny poets, anti-intellectual hacks, modernistic rubbishmongers, anonymuncules of prose and anacreontic water-bibbers all screaming nonce-words and squealing filthy ditties. They shouted scurrilities! They pronounced words backwards! They tumbled along waggling codpieces, shaking hogs' bladders, and bugling from the fundament! Some sang, shrill, purposely mispronouncing words, snarping at the language to mock it while thumping each other with huge rubber phalluses and roaring out farts! They snapped pens in half and turned somersaults with quills in their ears to make each other laugh, lest they speak and then finally came to the lip of a monstrously large hole, a crater-like opening miles wide, which, pushing and shoving, they circled in an obscene dance while dressed in hoods with long earpieces and shaking firebrands, clackers, and discordant bells! A bonfire was then lit under a huge pole, and on that pole a huge banner, to hysterical applause, was suddenly unfurled and upon it, upsidedown, were written the words: "In The End Was Wordlessness."

The theory of conceptual semantics, which proposes that word senses are mentally represented as expressions in a richer and more abstract language of thought, stands at the center of this circle, compatible with all of the complications. Word meanings can vary across languages because children assemble and fine-tune them from more elementary concepts. They can be precise because the concepts zero in on some aspects of reality and slough off the rest. And they can support our reasoning because they represent lawful aspects of reality-space, time, causality, objects, intentions, and logic-rather than the system of noises that developed in a community to allow them to communicate. Conceptual semantics fits, too, with our commonsense notion that words are not the same as thoughts, and indeed, that much of human wisdom consists of not mistaking one for the other.

I was a witness of the execution at Horsemonger-lane this morning. ... I believe that a sight so inconceivably awful as the wickedness and levity of the immense crowd collected at that execution this morning could be imagined by no man, and could be presented in no heathen land under the sun. The horrors of the gibbet and of the crime which brought the wretched murderers to it, faded in my mind before the atrocious bearing, looks and language, of the assembled spectators. ... When the two miserable creatures who attracted all this ghastly sight about them were turned quivering into the air, there was no more emotion, no more pity, no more thought that two immortal souls had gone to judgment, no more restraint in any of the previous obscenities, than if the name of Christ had never been heard in this world, and there were no belief among men but that they perished like beasts.

My father had a job in the factory across the way, and because he'd lost his leg, he had a stump... and in the summer... he'd work on this assembly line 8 hours a day and he was home at night. And I heard him weeping in the dark around 1 o'clock in the morning and I knew that no matter what I ever did ... that I had to honor that pain. I think that's what the children of immigrants do, all of us. We know what they gave up. They gave up their countries. In some cases they gave up their languages. They worked at the lousiest, rottenest jobs in order to put food on our table. We have to honor that, for the rest of our lives.

I believe that evil is directly proportional to idiocy. I believe that the territory you roamed in anguish before you disappeared is ruled by idiots. It isn’t true that criminals are masterminds. It takes a vast amount of stupidity to assemble the parts of such grotesque, absurd, and cruel machinery. Pure brutality disguised as a masterplan. Small people, with small minds, who don’t understand the abyss of the other. They lack the language or tools for it. Empathy and compassion require a clear mind. Putting yourself in someone else’s shoes, changing your skin, adopting a new face: these are all acts of genuine intelligence.

The Constitution became even more acceptable to the public at large after the first Congress, responding to criticism, passed a series of amendments known as the Bill of Rights. These amendments seemed to make the new government a guardian of people’s liberties: to speak, to publish, to worship, to petition, to assemble, to be tried fairly, to be secure at home against official intrusion. It was, therefore, perfectly designed to build popular backing for the new government. What was not made clear—it was a time when the language of freedom was new and its reality untested—was the shakiness of anyone’s liberty when entrusted to a government of the rich and powerful.

Francisca recognized that she was decoding an entire process, detail by detail. She was learning a certain alphabet, a geography, a language which would become a revelation. This compelled her to stay. There were artifacts everywhere. She was assembling a lost civilization. When she viewed it in its entirety, she would become someone else.

Left to our own devices, we are apt to backslide to our instinctive conceptual ways. This underscores the place of education in a scientifically literate democracy, and even suggests a statement of purpose for it (a surprisingly elusive principle in higher education today). The goal of education is to make up for the shortcomings in our instinctive ways of thinking about the physical and social world. And education is likely to succeed not by trying to implant abstract statements in empty minds but by taking the mental models that are our standard equipment, applying them to new subjects in selective analogies, and assembling them into new and more sophisticated combinations.

They assembled in large numbers, in the district of Darien, and publicly resolved as follows: “To show the world that we are not influenced by any contracted or interested motives, but by a general philanthropy for all mankind, of whatever climate, language or complexion, we hereby declare our disapprobation and abhorrence of slavery in America.

It is important to note that the design of an entire brain region is simpler than the design of a single neuron. As discussed earlier, models often get simpler at a higher level—consider an analogy with a computer. We do need to understand the detailed physics ofsemiconductors to model a transistor, and the equations underlying a single real transistor are complex. A digital circuit that multiples two numbers requires hundreds of them. Yet we can model this multiplication circuit very simply with one or two formulas. An entire computer with billions of transistors can be modeled through its instruction set and register description, which can be described on a handful of written pages of text and formulas. The software programs for an operating system, language compilers, and assemblers are reasonably complex, but modeling a particular program—for example, a speech recognition programbased on hierarchical hidden Markov modeling—may likewise be described in only a few pages of equations. Nowhere in such a description would be found the details ofsemiconductor physics or even of computer architecture. A similar observation holds true for the brain. A particular neocortical pattern recognizer that detects a particular invariant visualfeature (such as a face) or that performs a bandpass filtering (restricting input to a specific frequency range) on sound or that evaluates the temporal proximity of two events can be described with far fewer specific details than the actual physics and chemicalrelations controlling the neurotransmitters, ion channels, and other synaptic and dendritic variables involved in the neural processes. Although all of this complexity needs to be carefully considered before advancing to the next higher conceptual level, much of it can be simplified as the operating principles of the brain are revealed.

It is telling that in the language of Homer there are quite a few ways to express that one man is better than another. But none of these refer to the virtue of piety or ability to tell divine laws. The most legitimacy and honor are received from objective and manifest qualities or virtues: possession of a large war bad, personal courage in battle, and ability to give good counsel in the assembly of armed men.

Born in the East, and clothed in Oriental form and imagery, the Bible walks the ways of all the world with familiar feet, and enters land after land to find its own everywhere. It has learned to speak in hundreds of languages to the heart of man. It comes into the palace to tell the monarch that he is the servant of the Most High, and into the cottage to assure the peasant that he is the son of God. Children listen to its stories with wonder and delight, and wisemen ponder them as parables of life. It has a word of peace for the time of peril, the hour of darkness. Its oracles are repeated in the assembly of the people, and its counsels whispered in the ear of the lonely. The wise and the proud tremble at its warnings, but to the wounded and penitent it has a mother's voice. The wilderness and the solitary place have been made glad by it, and the fire on the hearth has lighted the reading of its well-worn pages. It has woven itself into our deepest affections, and colored our dearest dreams; so that love and friendship, sympathy and devotion, memory and hope, put on the beautiful garments of its treasured speech, breathing of frankincense and myrrh. Above the cradle and beside the grave its great words come to us uncalled. They fill our prayers with power larger than we know, and the beauty of them lingers in our ear long after the sermons which they have adorned have been forgotten. They return to us swiftly and quietly, like birds flying from far away. They surprise us with new meanings, like springs of water breaking forth from the mountain beside a long-forgotten path. They grow richer, as pearls do when they are worn near the heart. No man is poor or desolate who has this treasure for his own. When the landscape darkens and the trembling pilgrim comes to the valley named the shadow, he is not afraid to enter; he takes the rod and staff of Scripture in his hand; he says to friend and comrade, "Good-by, we shall meet again"; and comforted by that support, he goes toward the lonely pass as one who climbs through darkness into light.

And yet there was something there. Homo sapiens’s small, scattered populations might well have seemed of little consequence in the larger tableau of Africa’s savannah wildlife, but a thoughtful observer of anatomically modern man 100,000 years ago would have marked the potential in such things as Homo’s attention to patterns of social order, the nature of his intense curiosity, and the adumbration of a quality no other animal seemed to possess, which one day would be called intelligence, an ability to assemble things—fiber, the passing hours, sounds—into complex patterns that would one day be called weaving, calendars, language, logistics, and art. It would have been an eerie thing to comprehend, as it is eerie for us today to find in the eyes of a chimp the glimmer of something that for a moment seems human, a look that says, “I know.

O Fabricius! What would your great soul have thought, if to your own misfortune you had been called back to life and had seen the pompous face of this Rome saved by your efforts and which your honourable name had distinguished more than all its conquests? 'Gods,' you would have said, 'what has happened to those thatched roofs and those rustic dwelling places where, back then, moderation and virtue lived? What fatal splendour has succeeded Roman simplicity? What is this strange language? What are these effeminate customs? What do these statues signify, these paintings, these buildings? You mad people, what have you done? You, masters of nations, have you turned yourself into the slaves of the frivolous men you conquered? Are you now governed by rhetoricians? Was it to enrich architects, painters, sculptors, and comic actors that you soaked Greece and Asia with your blood? Are the spoils of Carthage trophies for a flute player? Romans, hurry up and tear down these amphitheatres, break up these marbles, burn these paintings, chase out these slaves who are subjugating you, whose fatal arts are corrupting you. Let other hands distinguish themselves with vain talents. The only talent worthy of Rome is that of conquering the world and making virtue reign there. When Cineas took our Senate for an assembly of kings, he was not dazzled by vain pomp or by affected elegance. He did not hear there this frivolous eloquence, the study and charm of futile men. What then did Cineas see that was so majestic? O citizens! He saw a spectacle which your riches or your arts could never produce, the most beautiful sight which has ever appeared under heaven, an assembly of two hundred virtuous men, worthy of commanding in Rome and governing the earth.

Once the web has lost its charm, its terms lose theirs; suddenly they seem contingent and open to revision. For those epi-predators who work with the signifiers themselves rather than the things they supposedly signify, language is not a medium that helps us see the true, the real, the natural. Language is a tool assembled by creatures with “no way” trying to make a world that will satisfy their needs; it is a tool those same creatures can disassemble if it fails them.

Humans construct an understanding of the world that is very different from the analogue flow of sensation the world presents to them. They package their experience into objects and events. They assemble these objects and events into propositions, which they take to be characterisations of real and possible worlds. The characterisations are highly schematic: they pick out some aspects of a situation and ignore others, allowing the same situation to be construed in multiple ways.

One might object that [debt peonage] was just assumed to be in the nature of things: like the imposition of tribute on conquered populations, it might have been resented, but it wasn’t considered a moral issue, a matter of right and wrong. Some things just happen. This has been the most common attitude of peasants to such phenomena throughout human history. What’s striking about the historical record is that in the case of debt crises, this was not how many reacted. Many actually did become indignant. So many, in fact, that most of our contemporary language of social justice, our way of speaking of human bondage and emancipation, continues to echo ancient arguments about debt. It’s particularly striking because so many other things do seem to have been accepted as simply in the nature of things. One does not see a similar outcry against caste systems, for example, or for that matter, the institution of slavery. Surely slaves and untouchables often experienced at least equal horrors. No doubt many protested their condition. Why was it that the debtors’ protests seemed to carry such greater moral weight? Why were debtors so much more effective in winning the ear of priests, prophets, officials, and social reformers? Why was it that officials like Nehemiah were willing to give such sympathetic consideration to their complaints, to inveigh, to summon great assemblies? Some have suggested practical reasons: debt crises destroyed the free peasantry, and it was free peasants who were drafted into ancient armies to fight in wars. Rulers thus had a vested interest in maintaining their recruitment base. No doubt this was a factor; clearly, it wasn’t the only one. There is no reason to believe that Nehemiah, for instance, in his anger at the usurers, was primarily concerned with his ability to levy troops for the Persian king. It had to be something deeper. What makes debt different is that it is premised on an assumption of equality. To be a slave, or lower caste, is to be intrinsically inferior. These are relations of unadulterated hierarchy. In the case of debt, we are talking about two individuals who begin as equal parties to a contract. Legally, at least as far as the contract is concerned, they are the same.

Well, first of all,” Langdon said, “Edmond inscribed this piece in clay as an homage to mankind’s earliest written language, cuneiform.” The woman blinked, looking uncertain. “The three heavy markings in the middle,” Langdon continued, “spell the word ‘fish’ in Assyrian. It’s called a pictogram. If you look carefully, you can imagine the fish’s open mouth facing right, as well as the triangular scales on his body.” The assembled group all cocked their heads, studying the work again. “And if you look over here,” Langdon said, pointing to the series of depressions to the left of the fish, “you can see that Edmond made footprints in the mud behind the fish, to represent the fish’s historic evolutionary step onto land.” Heads began to nod appreciatively. “And finally,” Langdon said, “the asymmetrical asterisk on the right—the symbol that the fish appears to be consuming—is one of history’s oldest symbols for God.” The Botoxed woman turned and scowled at him. “A fish is eating God?” “Apparently so. It’s a playful version of the Darwin fish—evolution consuming religion.” Langdon gave the group a casual shrug. “As I said, pretty clever.

Sonnet of Languages Turkish is the language of love, Spanish is the language of revolution. Swedish is the language of resilience, English is the language of translation. Portuguese is the language of adventure, German is the language of discipline. French is the language of passion, Italian is the language of cuisine. With over 7000 languages in the world, Handful of tongues fall short in a sonnet. But you can rest assured of one thing, Every language does something the very best. Each language is profoundly unique in its own way. When they come together, they light the human way.

I recently had dinner with George. We did not eat fish. Instead we ate at a wonderful Vietnamese restaurant. I had lemon-grass chicken with chile, and George had stir-fried vegetables. Both meals were excellent, and both consisted of foods originating far from Spokane. Although we didn’t ask the cook where the chicken and other foodstuffs came from, it isn’t difficult to construct an entirely plausible scenario. Here it is: the chicken was raised on a factory farm in Arkansas. The factory is owned by Tyson Foods, which supplies one-quarter of this nation’s chickens and sends them as far away as Japan, The chicken was fed corn from Nebraska and grain from Kansas. One of seventeen million chickens processed by Tyson that week, this bird was frozen and put onto a truck made by PACCAR. The truck was made from plastics manufactured in Texas, steel milled in Japan from ore mined in Australia and chromium from South Africa, and aluminum processed in the United States from bauxite mined in Jamaica. The parts were assembled in Mexico. As this truck, with its cargo of frozen chickens, made its way toward Spokane, it burned fuel refined in Texas, Oklahoma, California, and Washington from oil originating beneath Saudi Arabia, Venezuela, Mexico, Texas, and Alaska. All this, and I have chickens outside my door.

What Homer could never have foreseen is the double idiocy into which we now educate our children. We have what look like our equivalent to the Greek “assemblies”; we can watch them on cable television, as long as one can endure them. For they are charades of political action. They concern themselves constantly, insufferably, about every tiniest feature of human existence, but without slow deliberation, without balance, without any commitment to the difficult virtues. We do not have men locked in intellectual battle with other men, worthy opponents both, as Thomas Paine battled with John Dickinson, or Daniel Webster with Robert Hayne. We have men strutting and mugging for women nagging and bickering. We have the sputters of what used to be language, “tweets,” expressions of something less than opinion. It is the urge to join—something, anything—while remaining aloof from the people who live next door, whose names we do not know. Aristotle once wrote that youths should not study politics, because they had not the wealth of human experience to allow for it; all would become for them abstract and theoretical, like mathematics, which the philosopher said was more suitable for them. He concluded that men should begin to study politics at around the age of forty. Whether that wisdom would help us now, I don’t know.

Clark had always been fond of beautiful objects, and in his present state of mind, all objects were beautiful. He stood by the case and found himself moved by every object he saw there, by the human enterprise each object had required. Consider the snow globe. Consider the mind that invented those miniature storms, the factory worker who turned sheets of plastic into white flakes of snow, the hand that drew the plan for the miniature Severn City with its church steeple and city hall, the assembly-line worker who watched the globe glide past on a conveyer belt somewhere in China. Consider the white gloves on the hands of the woman who inserted the snow globes into boxes, to be packed into larger boxes, crates, shipping containers. Consider the card games played belowdecks in the evenings on the ship carrying the containers across the ocean, a hand stubbing out a cigarette in an overflowing ashtray, a haze of blue smoke in dim light, the cadences of a half dozen languages united by common profanities, the sailors’ dreams of land and women, these men for whom the ocean was a gray-line horizon to be traversed in ships the size of overturned skyscrapers. Consider the signature on the shipping manifest when the ship reached port, a signature unlike any other on earth, the coffee cup in the hand of the driver delivering boxes to the distribution center, the secret hopes of the UPS man carrying boxes of snow globes from there to the Severn City Airport. Clark shook the globe and held it up to the light. When he looked through it, the planes were warped and caught in whirling snow.

the air veined with balancings in the rootless spaces where endless worlds are formed and dissolve snow duvet dancing in the night beating in the heart’s ear of a language so close to being here — memory of snow on the skin melted flakes of past images edgeless night on the edge of memory clouds assemble and dilate the straw thrown into the light bright plovers turning under the wind I listen again to what ear throat fingers and brain extract in a moment from the endless flowing stream of things a water that transports friable words which we pass from hand to hand from mouth to ear, bits of mourning and clarity — low voices and the footsteps become clear the embers of a life roll on without brakes red of a morning, of another sunset in the gorges, on the broken stonefields someone within me listens relentlessly to the inaudible beating in things. from " Nuits

The extermination of the Jews has sometimes been seen as a kind of industrialized, assembly-line kind of mass murder, and this picture has at least some element of truth to it. No other genocide in history has been carried out by mechanical means - gassing - in specially constructed facilities like those in operation at Auschwitz or Treblinka. At the same time, however, these facilities did not operate efficiently or effectively, and if the impression given by calling them industrialized is that they were automated or impersonal, then it is a false one. Men such as Hess and Stangl and their subordinates tried to insulate themselves from the human dimensions of what they were doing by referring to their victims as 'cargo' or 'items.' Talking to Gerhard Stabenow, the head of the SS Security Service in Warsaw, in September 1942, Wilm Hosenfeld noted how the language Stabenow used distanced himself from the fact that what he was involved in was the mass murder of human beings: 'He speaks of the Jews as ants or other vermin, of their 'resettlement', that means their mass murder, as he would of the extermination of the bedbugs in the disinfestation of a house.' But at the same time such men were not immune from the human emotions they tried so hard to repress, and they remembered incidents in which individual women and children had appealed to their conscience, even if such appeals were in vain. The psychological strain that continual killing of unarmed civilians, including women and children, imposed on such men was considerable, just as it had been in the case of the SS Task Forces, whose troops had been shooting Jews in their hundreds of thousands before the first gas vans were deploted in an attempt not only to speed up the killing but also to make it somehow more impersonal.

One of the most vocal speakers in the debate was Cleon. He will sound familiar to readers. A prominent Athenian, Cleon inherited money from his father and leveraged it to launch a career in politics. Historians have characterized him as a populist, one of the era’s “new politicians.” Cleon was a crass and blunt public speaker, an immoral man who frequently sued his opponents, an armchair critic of those in power, and an orator who preyed upon the emotions of the people to whip up public support for his opinions. Although some accounts characterize him as charming, his speaking style was said to be angry and repugnant. Aristotle later described Cleon as: “[T]he man who, with his attacks, corrupted the Athenians more than anyone else. Although other speakers behaved decently, Cleon was the first to shout during a speech in the Assembly, [and] use abusive language while addressing the people….

Having judged, condemned, abandoned his cultural forms, his language, his food habits, his sexual behavior, his way of sitting down, of resting, of laughing, of enjoying himself, the oppressed flings himself upon the imposed culture with the desperation of a drowning man. Developing his technical knowledge in contact with more and more perfected machines, entering into the dynamic circuit of industrial production, meeting men from remote regions in the framework of the concentration of capital, that is to say, on the job, discovering the assembly line, the team, production �time,� in other words yield per hour, the oppressed is shocked to find that he continues to be the object of racism and contempt. It is at this level that racism is treated as a question of persons. �There are a few hopeless racists, but you must admit that on the whole the population likes….� �With time all this will disappear.� �This is the country where there is the least amount of race prejudice.� �At the United Nations there is a commission to fight race prejudice.� Films on race prejudice, poems on race prejudice, messages on race prejudice. Spectacular and futile condemnations of race prejudice. In reality, a colonial country is a racist country. If in England, in Belgium, or in France, despite the democratic principles affirmed by these respective nations, there are still racists, it is these racists who, in their opposition to the country as a whole, are logically consistent. It is not possible to enslave men without logically making them inferior through and through. And racism is only the emotional, affective, sometimes intellectual explanation of this inferiorization. The racist in a culture with racism is therefore normal. He has achieved a perfect harmony of economic relations and ideology. The idea that one forms of man, to be sure, is never totally dependent on economic relations, in other words—and this must not be forgotten—on relations existing historically and geographically among men and groups. An ever greater number of members belonging to racist societies are taking a position. They are dedicating themselves to a world in which racism would be impossible. But everyone is not up to this kind of objectivity, this abstraction, this solemn commitment. One cannot with impunity require of a man that he be against �the prejudices of his group.� And, we repeat, every colonialist group is racist. �Acculturized� and deculturized at one and the same time, the oppressed continues to come up against racism. He finds this sequel illogical, what be has left behind him inexplicable, without motive, incorrect. His knowledge, the appropriation of precise and complicated techniques, sometimes his intellectual superiority as compared to a great number of racists, lead him to qualify the racist world as passion-charged. He perceives that the racist atmosphere impregnates all the elements of the social life. The sense of an overwhelming injustice is correspondingly very strong. Forgetting racism as a consequence, one concentrates on racism as cause. Campaigns of deintoxication are launched. Appeal is made to the sense of humanity, to love, to respect for the supreme values.

I am a graduate of Calcutta University and employed as an Assistant Inspector, Calcutta Corporation. I am also a writer and used to visit the College Street Coffee House where young writers of Calcutta generally assembled in the evening. Samir Roychoudhury is a personal friend of mine. I came to know the sponsors of Hungry Generation, namely Shakti Chattopadhyay, Malay Roychoudhury and others. Although I am not directly connected with the Hungry Generation I was interested in the literary movement. Some of the manifesto of the Hungry Generation contain advertisement of my literary work. In one of the publication my name was cited as editor. This was probably done with a motive to exploit my reputation as writer but since my prior consent was not taken I took exception. The present publication in question also came to my notice. As a poet myself I do not approve either the theme or the language of the poem of Malay Roychoudhury captioned প্রচণ্ড বৈদ্যুতিক ছুতার ; I have severed all connection with Hungry Generation. I had correspondence with Malay Roychoudhury who often sought my advise in literary matters. Sandipan Chattopadhyay ( alias Pashupati Chatterjee ) 15 March 1965

The Bible isn’t a cookbook—deviate from the recipe and the soufflé falls flat. It’s not an owner’s manual—with detailed and complicated step-by-step instructions for using your brand-new all-in-one photocopier/FAX machine/scanner/microwave/DVR/home security system. It’s not a legal contract—make sure you read the fine print and follow every word or get ready to be cast into the dungeon. It’s not a manual of assembly—leave out a few bolts and the entire jungle gym collapses on your three-year-old. When we open the Bible and read it, we are eavesdropping on an ancient spiritual journey. That journey was recorded over a thousand-year span of time, by different writers, with different personalities, at different times, under different circumstances, and for different reasons. In the Bible, we read of encounters with God by ancient peoples, in their times and places, asking their questions, and expressed in language and ideas familiar to them. Those encounters with God were, I believe, genuine, authentic, and real. But they were also ancient—and that explains why the Bible behaves the way it does. This kind of Bible—the Bible we have—just doesn’t work well as a point-by-point exhaustive and timelessly binding list of instructions about God and the life of faith.

The choice of 'eastern Europe' as a frame of reference requires a word of explanation. The term is used here in a provisional manner and indeed a rather arbitrary one, with the lower-case form intended to underline this. The travellers set out from places that stretch from Kiev to Rijeka, and from Gdansk to Crete. The eastern Europe that they represent includes the lands that lie between the Baltic in the north and the Mediterranean in the south; between Russia in the east and Italy, Austria and Germany in the west. These boundaries were set in part by the limits of the possible: had resources permitted, accounts by travellers from the Baltic countries or by Austrian Germans, among others, might equally well have been included here. My aim has been to assemble a representative selection of travel writings from this region: the anthology includes accounts from some twenty languages, by more than one hundred authors, written over a period of more than 450 years, beginning in the sixteenth century and finishing with a book published in 2004. The writers travel to Ireland in the west, to Istanbul in the east—and any number of places in between. But why group these particular east European travels through Europe together, in a single volume? The answer lies partly in eastern Europe's relationship to the idea of Europe itself.

Consider the snow globe. Consider the mind that invented those miniature storms, the factory worker who turned sheets of plastic into white flakes of snow, the hand that drew the plan for the miniature Severn City with its church steeple and city hall, the assembly-line worker who watched the globe glide past on a conveyer belt somewhere in China. Consider the white gloves on the hands of the woman who inserted the snow globes into boxes, to be packed into larger boxes, crates, shipping containers. Consider the card games played belowdecks in the evenings on the ship carrying the containers across the ocean, a hand stubbing out a cigarette in an overflowing ashtray, a haze of blue smoke in dim light, the cadences of a half dozen languages united by common profanities, the sailors’ dreams of land and women, these men for whom the ocean was a gray-line horizon to be traversed in ships the size of overturned skyscrapers. Consider the signature on the shipping manifest when the ship reached port, a signature unlike any other on earth, the coffee cup in the hand of the driver delivering boxes to the distribution center, the secret hopes of the UPS man carrying boxes of snow globes from there to the Severn City Airport. Clark shook the globe and held it up to the light. When he looked through it, the planes were warped and caught in whirling snow.

But the church of this country is not only indifferent to the wrongs of the slave, it actually takes sides with the oppressors. It has made itself the bulwark of American slavery, and the shield of American slave-hunters. Many of its most eloquent Divines. who stand as the very lights of the church, have shamelessly given the sanction of religion and the Bible to the whole slave system. They have taught that man may, properly, be a slave; that the relation of master and slave is ordained of God; that to send back an escaped bondman to his master is clearly the duty of all the followers of the Lord Jesus Christ; and this horrible blasphemy is palmed off upon the world for Christianity. For my part, I would say, welcome infidelity! welcome atheism! welcome anything! in preference to the gospel, as preached by those Divines! They convert the very name of religion into an engine of tyranny, and barbarous cruelty, and serve to confirm more infidels, in this age, than all the infidel writings of Thomas Paine, Voltaire, and Bolingbroke, put together, have done! These ministers make religion a cold and flintyhearted thing, having neither principles of right action, nor bowels of compassion. They strip the love of God of its beauty, and leave the throng of religion a huge, horrible, repulsive form. It is a religion for oppressors, tyrants, man-stealers, and thugs. It is not that "pure and undefiled religion" which is from above, and which is "first pure, then peaceable, easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy." But a religion which favors the rich against the poor; which exalts the proud above the humble; which divides mankind into two classes, tyrants and slaves; which says to the man in chains, stay there; and to the oppressor, oppress on; it is a religion which may be professed and enjoyed by all the robbers and enslavers of mankind; it makes God a respecter of persons, denies his fatherhood of the race, and tramples in the dust the great truth of the brotherhood of man. All this we affirm to be true of the popular church, and the popular worship of our land and nation - a religion, a church, and a worship which, on the authority of inspired wisdom, we pronounce to be an abomination in the sight of God. In the language of Isaiah, the American church might be well addressed, "Bring no more vain ablations; incense is an abomination unto me: the new moons and Sabbaths, the calling of assemblies, I cannot away with; it is iniquity even the solemn meeting…. Yea! when ye make many prayers, I will not hear. YOUR HANDS ARE FULL OF BLOOD; cease to do evil, learn to do well; seek judgment; relieve the oppressed; judge for the fatherless; plead for the widow.

That shifting, layered sensibility is also, in part, the world into which the King James Bible was born. The king’s instructions were perfectly explicit: they were to use ‘circumlocution’, in other words language in which meaning was to be ‘sett forth gorgeously’. There was no terror of richness in this. Richness, as King David had known when he decorated the temple for God, was one of the attributes of God. Majesty, honour and power were gorgeous in themselves and the Jacobean sense of the beautiful loved both pearls and diamonds, both openness and ceremony. Miles Smith referred in his Preface to ‘the Sun of righteousness, the Son of God’, and it was the beams of that sun which the King James Translators would bring to the people. But the sense of clarity and directness was sewn and fused to those other Jacobean virtues: a pattern of order and authority; the majestic substance, the ‘meat’ of the word of God; the great ceremonial atmosphere of its long, carefully organised, musical rhythms, a ceremony of the word; an atmosphere both godly and kingly; both rich and pure, both multiplicitous and plain. This Bible, in other words, would absorb the full aesthetics of the age. You only have to read the Translators at full flood, feeling behind them the sense of unstoppable divine authority, to hear the immense, gilded majesty of the translation. In describing God’s assembling of the armies of a vengeful justice, they reached their apogee:

Assembly, while extremely powerful, is simply too difficult to program large applications and hard to read or interpret in a logical way. C is a compiled language, which creates fast and efficient executable files. It is also a small "what you see is all you get" language:

Colossal Cave (also known as Adventure—not to be confused with the Atari VCS game of the same name) was developed by assembly-language programmer William Crowther

Nothing in the Tenth Amendment says that the powers must be explicitly, expressly, or specifically given to the federal government—given, that is, in so many words. Also note that the amendment doesn’t mention state “sovereignty”; in fact, that idea appears nowhere in the Constitution. Nor does the Tenth Amendment (or the rest of the Constitution) mention “rights” for the states. Finally, there’s nothing in it about state “nullification” of federal law. Does the amendment really, in Da Vinci Code fashion, include those ideas? Compare the language of the Articles of Confederation: “Each state retains its sovereignty, freedom, and independence, and every power, jurisdiction, and right, which is not by this confederation expressly delegated to the United States, in Congress assembled.

Christian thinkers, like everyone else, must accept their situatedness in language (i.e., history, culture, tradition). But they must also dispute the implication that such situatedness justifies either irresponsible play or joyless despair, for the story of language ends not with Babel but with Pentecost. Pentecost is especially important for understanding catholicity: the Spirit did not create church unity by creating a common tongue but ministered the Word of God to the assembled crowd in such a way that each person heard it in his or her own native language (Acts 2:8). Apparently there is not one language of heaven but many.

Assembly programmers are the only programmers who can truly claim to be the masters, and that's a truth worth meditating on.

Weizenbaum did not acknowledge the beauty of the hacker devotion itself...orthe very idealism of the Hacker Ethic. He had not seen, as Ed Fredkin had, Stew Nelson composing code on the TECO editor while Greenblatt and Gosper watched: without any of the three saying a word, Nelson was entertaining the others, encoding assembly-language tricks which to them, with their absolute mastery of that PDP-6 “language,” had the same effect as hilariously incisive jokes. And after every few instructions there would be another punch line in this sublime form of communication . . . The scene was a demonstration of sharing which Fredkin never forgot.

Digital computers have either two states, on or off, and so respond only to binary messages, which consist of ones (on) and zeros (off). Every term in a program ultimately must be expressed through these two numbers, ensuring that ordinary mathematical statements quickly grow dizzyingly complex. In the late 1940s, programming a computer was, as one observer put it, “maddeningly difficult.” Before long programmers found ways to produce binary strings more easily. They first devised special typewriters that automatically spit out the desired binary code. Then they shifted to more expansive “assembly” languages, in which letters and symbols stood for ones and zeros. Writing in assembly was an advance, but it still required fidelity to a computer’s rigid instruction set. The programmer had to know the instruction set cold in order to write assembly code effectively. Moreover, the instruction set differed from computer model to computer model, depending on its microprocessor design. This meant that a programmer’s knowledge of an assembly language, so painfully acquired, could be rendered worthless whenever a certain computer fell out of use. By

Hopper’s insight spawned countless efforts at simplifying code writing. Probably the most important came from IBM which built a compiler called Formula Translation, or Fortran. It contained thirty-two instructions, such as PUNCH, READ DRUM and IF DIVIDE CHECK, which referred to the precise binary terms required by the computer. By the late 1950s, Fortran was hugely influential. “Now anyone with a logical mind and the desire could learn to program a computer,” one historian of computing has written. “You didn’t have to be a specialist, familiar with the inner workings of a computer and its demanding assembly language. By using Fortran’s simple repertoire of commands, you could make a computer do your bidding, and the compiler would automatically translate your instructions into efficient machine code.” While

Just a few months into my tenure in the Senate, the Senate Judiciary Committee convened a hearing on Feinstein’s renewed assault weapons ban, which included a hundred-page list of prohibited and permitted firearms. Sitting on the far side of the panel as the committee’s second most junior Republican, I noted that the operative language of the Second Amendment—“the right of the people to keep and bear arms shall not be infringed”—is the same as the operative language in the First Amendment and the Fourth Amendment, which protect “the right of the people peaceably to assemble” and “the right of the people to be secure in their persons, houses, papers, and effects, against unreasonable searches and seizures.” I then asked a simple question of Senator Feinstein: Would she deem it consistent with the Bill of Rights for Congress to engage in the same endeavor that we are contemplating doing with the Second Amendment in the context of the First or Fourth Amendment? Namely, would she consider it constitutional for Congress to specify that the First Amendment shall apply only to the following books and shall not apply to the books that Congress has deemed outside the protection of the Bill of Rights? Likewise, would she think that the Fourth Amendment’s protection against searches and seizures could properly apply only to the following specified individuals and not to the individuals that Congress has deemed outside the protection of the Bill of Rights?

started to make sense and I began to notice the same grammatical formulas elsewhere – and could even pick them up in conversation. All in all, this suggests that the learner needs to assemble as big a lexicon as possible, and as soon as possible – even if this means putting other areas of language learning, such as the learning of grammar, ‘on hold’. The idea is not new. Over two decades ago, Henry Widdowson (1990: 95) challenged the then current (and still current) pedagogical approach whereby grammatical structures are taught first, and vocabulary is slotted into them: ‘I would suggest that the more natural and more effective approach would be to reverse this traditional pedagogic dependency,

THINK OF THE WAY a stretch of grass becomes a road. At first, the stretch is bumpy and difficult to drive over. A crew comes along and flattens the surface, making it easier to navigate. Then, someone pours gravel. Then tar. Then a layer of asphalt. A steamroller smooths it; someone paints lines. The final surface is something an automobile can traverse quickly. Gravel stabilizes, tar solidifies, asphalt reinforces, and now we don’t need to build our cars to drive over bumpy grass. And we can get from Philadelphia to Chicago in a single day. That’s what computer programming is like. Like a highway, computers are layers on layers of code that make them increasingly easy to use. Computer scientists call this abstraction. A microchip—the brain of a computer, if you will—is made of millions of little transistors, each of whose job is to turn on or off, either letting electricity flow or not. Like tiny light switches, a bunch of transistors in a computer might combine to say, “add these two numbers,” or “make this part of the screen glow.” In the early days, scientists built giant boards of transistors, and manually switched them on and off as they experimented with making computers do interesting things. It was hard work (and one of the reasons early computers were enormous). Eventually, scientists got sick of flipping switches and poured a layer of virtual gravel that let them control the transistors by punching in 1s and 0s. 1 meant “on” and 0 meant “off.” This abstracted the scientists from the physical switches. They called the 1s and 0s machine language. Still, the work was agonizing. It took lots of 1s and 0s to do just about anything. And strings of numbers are really hard to stare at for hours. So, scientists created another abstraction layer, one that could translate more scrutable instructions into a lot of 1s and 0s. This was called assembly language and it made it possible that a machine language instruction that looks like this: 10110000 01100001 could be written more like this: MOV AL, 61h which looks a little less robotic. Scientists could write this code more easily. Though if you’re like me, it still doesn’t look fun. Soon, scientists engineered more layers, including a popular language called C, on top of assembly language, so they could type in instructions like this: printf(“Hello World”); C translates that into assembly language, which translates into 1s and 0s, which translates into little transistors popping open and closed, which eventually turn on little dots on a computer screen to display the words, “Hello World.” With abstraction, scientists built layers of road which made computer travel faster. It made the act of using computers faster. And new generations of computer programmers didn’t need to be actual scientists. They could use high-level language to make computers do interesting things.* When you fire up a computer, open up a Web browser, and buy a copy of this book online for a friend (please do!), you’re working within a program, a layer that translates your actions into code that another layer, called an operating system (like Windows or Linux or MacOS), can interpret. That operating system is probably built on something like C, which translates to Assembly, which translates to machine language, which flips on and off a gaggle of transistors. (Phew.) So, why am I telling you this? In the same way that driving on pavement makes a road trip faster, and layers of code let you work on a computer faster, hackers like DHH find and build layers of abstraction in business and life that allow them to multiply their effort. I call these layers platforms.

The Assembly finally arrived at a compromise; that ‘the official language of the Union shall be Hindi in the Devanagari script’; but for ‘fifteen years from the commencement of the Constitution, the English language shall continue to be used for all the official purposes of the Union for which it was being used immediately before such commencement’.59 Till 1965, at any rate, the notes and proceedings of the courts, the services, and the all-India bureaucracy would be conducted in English.

from an estimate of the global population in the year 2000, which is anticipated to rise to the 10,000 million mark, I suggest that we should be thinking in terms of an ideal regional state at something around ten million, or between five and fifteen million, to give greater flexibility. This would furnish the U.N. with an assembly of equals of 1000 regional representatives: a body that would be justified in claiming to be truly representative of the world’s population.

Seibel: So some folks today would say, “Well, certainly assembly has all these opportunities to really corrupt memory through software bugs, but C is also more prone to that than some other languages.” You can get pointers off into la-la land and you can walk past the ends of arrays. You don't find that at all problematic? Thompson: No, you get around that with idioms in the language. Some people write fragile code and some people write very structurally sound code, and this is a condition of people. I think in almost any language you can write fragile code. My definition of fragile code is, suppose you want to add a feature—good code, there's one place where you add that feature and it fits; fragile code, you've got to touch ten places. Seibel: So when there's a security breach that turns out to be due to a buffer overflow, what do you say to the criticism that C and C++ are partly responsible—that if people would use a language that checked array bounds or had garbage collection, they'd avoid a lot of these kinds of problems? Thompson: Bugs are bugs. You write code with bugs because you do. If it's a safe language in the sense of run-time-safe, the operating system crashes instead of doing a buffer overflow in a way that's exploitable. The ping of death was the IP stack in the operating system. It seems to me that there'd be more pings of death. There wouldn't be pings of “take over the machine becoming superuser.” There'd be pings of death.

Most radical of all in their scepticism were the Cynics. From Diogenes until the last ‘dogs’ of the ancient world, the Cynics defined themselves first by ‘snarling’ at the institutions, rituals, beliefs and assumptions by which their contemporaries lived. To list their different acts of critique would be to compose a long priamel: ‘Not this, not that, and definitely not that’, says the Cynic in his scorn for all things merely conventional. In his seemingly universal nay-saying, the Cynic avoids traditional clothes, jewellery and bodily adornments for his own ‘uniform’; he restricts his diet; does not live in a house; derides bathing, sports, the Games; scoffs at festivals, sacrifice, prayer and religious life generally; does not marry, dodges work and steers clear of the courts, assembly, army and other arenas of political participation. He even strives to bust out of old patterns of talking, and tosses up for himself a wild new language.

From there they could see fires burning on shore and several canoes, two of which came out to meet them in the gloom. When they had come within hailing distance, the islanders called out in “a rough loud voice,” but the Dutch could not understand them. They had been equipped at Batavia with a vocabulary, almost surely the word list assembled twenty-five years earlier by the explorers Willem Schouten and Jacob Le Maire, but the language spoken by these people did not seem to match it.

Armstrong: I'd write them in C or assembler or something. Or I might actually write them in a dialect of Erlang and then cross-compile the Erlang to C. Make a dialect—this kind of domain-specific language kind of idea. Or I might write Erlang programs which generate C programs rather than writing the C programs by hand. But the target language would be C or assembler or something. Whether I wrote them by hand or generated them would be the interesting question. I'm tending toward automatically generating C rather than writing it by hand because it's just easier.

Advertising was, as Stephen Douglas said in another context, intended to appeal to understanding, not to passions. This is not to say that during the period of typographic display, the claims that were put forward were true. Words cannot guarantee their truth content. Rather, they assemble a context in which the question, Is this true or false? is relevant. In the 1890’s that context was shattered, first by the massive intrusion of illustrations and photographs, then by the nonpropositional use of language.

..the kind of influence printing has had on modern sensibility… : the shattering of the intellectual experience into uniform and repeatable units, the establishment of a sense of homogeneity and continuity that generated, at a distance of centuries, the assembly line, and presided over the ideology of the mechanical age, as well as the cosmology of infinitesimal calculation.

As he and Beth hit the stairs, he called out to his brothers, “Thanks for having my back once again.” The group stopped and turned to face him. After a beat of silence, they formed a half circle around the foot of the grand staircase, each making a thick fist with his weapon hand. With a great whoop! of a war cry, they went down on their right knee and slammed their heavy knuckles into the mosaic floor. The sound was thunder and bass drums and bomb explosions, ricocheting outward, filling all the rooms of the mansion. Wrath stared at them, seeing their heads bent, their broad backs curled, their powerful arms planted. They had each gone to that meeting prepared to take a bullet for him, and that would ever be true. Behind Tohr’s smaller form, Lassiter, the fallen angel, stood with a straight spine, but he wasn’t cracking any jokes at this reaffirmation of allegiance. Instead, he was back to staring at the damn ceiling. Wrath glanced up at the mural of warriors silhouetted against a blue sky and could see nothing much of the pictures that he’d been told were there. Getting back with the program, he said in the Old Language, “No stronger allies, no greater friends, no better fighters of honor could a king behold than these assembled afore me, mine brothers, mine blood.” A rolling growl of ascent lifted as the warriors got to their feet again, and Wrath nodded to each one of them. He had no more words to offer as his throat had abruptly choked, but they didn’t seem to need anything else. They stared at him with respect and gratitude and purpose, and he accepted their enormous gifts with grave appreciation and resolve. This was the ages-old covenant between king and subjects, the pledges on both sides made with the heart and carried out by the sharp mind and the strong body. “God, I love you guys,” Beth said. There was a lot of deep laughter, and then Hollywood said, “You want us to stab the floor for you again? Fists are for kings, but the queen gets the daggers.” “I wouldn’t want you to take chips out of this beautiful floor. Thank you, though.” “Say the word and it’s nothing but rubble.” Beth laughed. “Be still, my heart.” The Brothers came over and kissed the Saturnine Ruby that rode on her finger, and as each paid his honor, she gave him a gentle stroke of the hair. Except for Zsadist, who she smiled tenderly at. “Excuse us, boys,” Wrath said. “Little quiet time, feel me?” There was a ripple of male approval, which Beth took in stride—and with a blush—and then it was time for some privacy.

The quality of any author’s effort at personal writing and thematic commentary hinges upon the author’s intrinsic limitations, personal vantage point, and personal capacity for tapping into their bedrock of repressed memories. Writing effectively also demands logical resources and facility for language. Plunging headlong into the murky unknown of self-discovery, one seeks to scoop out a rendering of their soul, clasp an expressive illusion of what teasingly lies beyond their grasp. Playing badminton with an idea that haunts their serenity, a writer swats the elusive birdie back and forth along the corpus callosum, the bundle of nerves that comprises the hemispheric neural highway that connects the left and right brain fiber. An author’s ameliorative depictions on paper are a byproduct of inter-hemispheric dialogue carried out between the two rival parts of the brain’s interlocking neuroplasticity. The resultant succored scribbling reflects a tentative truce reached between these split-brain fractions hosting tangled sentiment. The resulting manuscript marks the author’s laborious chore of assembling scattered thoughts and fastening jumbled memories into a lacquered illustrative depiction.

Bowing my head, I dipped my nose into the bouquet I'd assembled. There was flax, and forget-me-not, and hazel. There were white roses and pink ones, helenium and periwinkle, primrose, and lots and lots of bellflower. Between the tightly wrapped stems I'd packed velvety moss, barely visible, and I had sprinkled the bouquet with the purple and white petals of Grant's Mexican sage. The bouquet was enormous, and not nearly enough.

Along with explosive and tactical training, our training on small arms began. The NCO instructors conducted the weapons training but they were not comfortable dealing with university students. Often tricky situations would arise. Two examples would illustrate the nature of the problem. In the Pakistan Army, soldiers of the East Bengal Regiment were taught their craft in Roman Urdu. The NCOs tried to teach us just as they were taught. They began with kholna-jorna (stripping and assembling). Our NCO instructor started the class by saying "Iss purza ko kehta hae..." (this part is known as ...) in Urdu. "Why are you speaking in Urdu?" we protested immediately. "Urdu is the army’s language!" "The Pakistan Army's language! This is the Bangladesh army! No Urdu here! And if you don't speak in Bangla we won’t listen to you!" we told him. The complaint reached the Subedar Major. He was not pleased with our 'mutiny' and said the Dacca University boys don’t listen to their ustad (teacher). "You have to listen to them," he told us. We told him the same thing; why was the NCO speaking to us in Urdu? "We are Bengalis. He is from Noakhali, and if he wants he can even speak in his dialect and we’ll try our best to understand, but no Urdu!" When the Subedar Major’s intervention didn’t work, the matter went up to Khaled Mosharraf who was greatly amused. "Shalara, they are such fools! It has not yet dawned on them that they no longer have to speak in Urdu!" he said, laughing. He immediately issued an order: Henceforth there would be no more communication in Urdu.

These linguistic structural factors explain the notorious inability of even genius to translate a poem from one language to another, except very approximately. They may also explain some of the great conflicts in the history of philosophy — Prof. Hugh Kenner has wittily argued that Descartes, thinking in a French even more latinate than today's, would perceive un pomme grosse et rouge and conclude that the mind starts from general ideas and then discovers particulars, whereas Locke, thinking in English, would perceive the same sort of space-time event as a big red apple and decide that the mind starts from particulars and then assembles general ideas.

The pioneering of those few who have altered the way we see is known. The pioneering of others remains unknown to us, or barely noted. What we say we know for sure changes every day, but no one can miss now the alarm in the air. Our question is, What is it out there, just beyond the end of the road, out beyond language and fervent belief, beyond whatever gods we’ve chosen to give our allegiance to? Are we waiting for travelers to return, to tell us what they saw beyond that line? Or are we now to turn our heads, in order to hear better the call coming to us from that other country? It arrives as a cantus, tying the faraway place to the thing living deep inside us, a canticle that releases us from the painstaking assembly of our milagros, year after year, and from a faith only in miracles.

Assemble forecasters. Ask them large numbers of questions with precise time frames and unambiguous language. Require that forecasts be expressed using numerical probability scales. And wait for

We can see American English downtown in any city in the States. We would look up a block of “apartments” to a “penthouse,” be deluged by the “mass media,” go into a “chain store,” breakfast on “cornflakes,” avoid the “hot dog,” see the “commuters” walking under strips of “neon,” not “jaywalking,” which would be “moronic,” but if they were “executives” or “go-getters” (not “yes-men” or “fat cats”), they would be after “big business,” though unlikely to have much to do with an “assembly line” or a “closed shop.” There’s likely to be a “traffic jam,” so no “speeding,” certainly no space for “joy-riding” and the more “underpasses” the better. And of course in any downtown city we would be surrounded by a high forest of “skyscrapers.” “Skyscraper” started life as an English naval term — a high light sail to catch the breeze in calm conditions. It was the name of the Derby winner in 1788, after which tall houses became generally called skyscrapers. Later it was a kind of hat, then slang for a very tall person. The word arrived in America as a baseball term, meaning a ball hit high in the air. Now its world meaning is very tall building, as typified by those in American cities. Then you could go into a “hotel” (originally French for a large private house) and find a “lobby” (adopted from English), find the “desk clerk” and the “bell boy,” nod to the “hat-check girl” as you go to the “elevator.” Turn on the television, flick it all about and you’re bound to find some “gangsters” with their “floozies” in their “glad rags.” In your bedroom, where the English would have “bedclothes,” the Americans have “covers”; instead of a “dressing gown” you’ll find a “bathrobe,” “drapes” rather than “curtains,” a “closet” not a “wardrobe,” and in the bathroom a “tub” with a “faucet” and not a “bath” with a “tap.

Grammar is just like a jigsaw puzzle. When putting a puzzle together, one should sort the pieces by colors, groups, and patterns to identify different sections of it because organizing the pieces effectively allows for efficient and timely assembly. The same happens with language, knowing its elements and how they work together allow for clear and effective communication.

The Revolution and individual rights: That the Revolution, however fine its language, worked for Power and not for liberty as strikingly proved by what happened to individual rights in the course of the upheaval which started in 1789. Never was more striking – or, no doubt more sincere - proclamation made of the intention to recognize that man, as man, had certain sacred rights. That was a great conception of the members of the Constituent Assembly; that is their title to fame. And in like manner the members of the Legislative Assembly and the Convention, and the Thermidorians, all alike, even Bonaparte himself, claimed to have dedicated and guaranteed these rights. And yet the Revolution, obeying the stirrings less of the ideas which it proclaimed than of the unseen principle of life which gave in motion, wiped out all the rights which it had claimed to exalt, and effectively disarmed the citizen of every sure guarantee against the Power to which it had bequeathed an unlimited authority.

Python is a mainstream programming language that is commonly used to solve cognitive and mathematical problems. Many Python modules and useful Python libraries, such as IPython, Pandas, SciPy, and others, are most commonly used for these tasks. Usage of Business Applications Python is used by many engineers to assemble and maintain their commercial programs or apps. Python is used by many designers to maintain their web-based company sites. An application that runs on the console Python can be used to create help-based software. IPython, for example, can be used to create a variety of support-based applications. Audio or Video-based Application Programming Python is an excellent programming language for a variety of video and audio projects. Python is used by many professionals to create a variety of media applications. You can do this with the help of cplay, another Python compiler. 3D based Computer-Aided Drafting Applications Python is used by many designers to create 3D-based Computer-Aided Drafting systems. Fandango is a very useful Python-based application that allows you to see all of the capabilities of CAD to expand these types of applications. Applications for Business Python is used by many Python experts to create a variety of apps that can be used in a business. Tryton and Picalo are the most famous applications in this regard.

Looking around, he sought his sheep, and then realized that he was in a new world. But instead of being saddened, he was happy. He no longer had to seek out food and water for the sheep; he could go in search of his treasure, instead. He had not a cent in his pocket, but he had faith. He had decided, the night before, that he would be as much an adventurer as the ones he had admired in books. He walked slowly through the market. The merchants were assembling their stalls, and the boy helped a candy seller to do his. The candy seller had a smile on his face: he was happy, aware of what his life was about, and ready to begin a day’s work. His smile reminded the boy of the old man—the mysterious old king he had met. “This candy merchant isn’t making candy so that later he can travel or marry a shopkeeper’s daughter. He’s doing it because it’s what he wants to do,” thought the boy. He realized that he could do the same thing the old man had done—sense whether a person was near to or far from his Personal Legend. Just by looking at them. It’s easy, and yet I’ve never done it before, he thought. When the stall was assembled, the candy seller offered the boy the first sweet he had made for the day. The boy thanked him, ate it, and went on his way. When he had gone only a short distance, he realized that, while they were erecting the stall, one of them had spoken Arabic and the other Spanish. And they had understood each other perfectly well. There must be a language that doesn’t depend on words, the boy thought. I’ve already had that experience with my sheep, and now it’s happening with people. He was learning a lot of new things. Some of them were things that he had already experienced, and weren’t really new, but that he had never perceived before. And he hadn’t perceived them because he had become accustomed to them. He realized: If I can learn to understand this language without words, I can learn to understand the world.

Nearly all of these devices have one thing in common;

How could so many people, believing so passionately in the language of universalism, so quick to latch onto the language of justice in their arguments, make such appalling political choices regarding whom they trusted and what political institutions they supported? . . . At least in part, the answer must remain somewhat metaphysical. It was the zeitgeist, the atmosphere of the times, the immediacy of history -- a time when history was seen as a living, breathing, pulsating entity . . . It was part of a search for certainty, unfathomable with hindsight but at the times was all too easy to fall into . . . For the writer Arthur Koestler, embracing Marxism allowed him to think that 'the whole universe falls into a pattern like the stray pieces of a puzzle assembled by magic at one stroke . . . Faith is a wondrous thing; it is not only capable of moving mountains, but also of making you believe that a herring is a race horse.

Reclaim The Planet (The Sonnet) Monsters spread their tentacles, Because the masters are asleep. Puny hyenas rule the world, When the tigers are asleep. Enough with pleading, to hell with decency! Monsters only understand the language of roar. When the predator comes to feast on your family, Will you happily make way for them to pleasure more? Doesn't the thought boil your blood – good, it should! It means that your backbone is still alive. Now turn all your attention on your every pore, Feel through your veins the surge of might. No more pleading, no more begging to be treated as humans! It's time for the humans to reclaim the planet from the inhumans!

Unskilled programmers often ended up writing assembly-language programs that wandered aimlessly, like some hapless Arctic expedition in a blizzard.

It is telling that in the language of Homer there are quite a few ways to express that one man is better than another. But none of these refer to the virtue of piety or ability to tell divine laws. The most legitimacy and honor are received from objective and manifest qualities or virtues: possession of a large warband, personal courage in battle, and ability to give good counsel in the assembly of armed men.

When the stall was assembled, the candy seller offered the boy the first sweet he had made for the day. The boy thanked him, ate it, and went on his way. When he had gone only a short distance, he realized that, while they were erecting the stall, one of them had spoken Arabic and the other Spanish. And they had understood each other perfectly well. There must be a language that doesn’t depend on words, the boy thought. I’ve already had that experience with my sheep, and now it’s happening with people. He was learning a lot of new things. Some of them were things that he had already experienced, and weren’t really new, but that he had never perceived before. And he hadn’t perceived them because he had become accustomed to them. He realized: If I can learn to understand this language without words, I can learn to understand the world.

As no generation of men can hope to complete the high edifice, as engineering skills are constantly growing, there is time to spare. More and more energies are diverted to the erection and embellishment of the workers’ housing. Fierce broils occur between different nations assembled on the site. ‘Added to which was the fact that already the second or third generation recognized the meaninglessness, the futility (die Sinnlosigkeit) of building a Tower unto Heaven—but all had become too involved with each other to quit the city.

Description As one of the high level programming languages, Python is considered a vital feature for data structuring and code readability. Developers need to learn python 1 ,2 & 3 to qualify as experts. It is object-oriented and taps the potential of dynamic semantics. As a scripting format it reduces the costs of maintenance and lesser coding lines due to syntax assembly. Job responsibilities Writing server side applications is one of the dedicated duties of expected from a skilled worker in this field. If you enjoy working backend, then this is an ideal job for you. It involves: · Connecting 3rd party apps · Integrating them with python · Implement low latency apps · Interchange of data between users and servers · Knowledge of front side technologies · Security and data protection and storage Requisites to learn There are several training courses for beginners and advanced sessions for experienced workers. But you need to choose a really good coaching center to get the skills. DVS Technologies is an enabled Python Training in Bangalore is considered as one of the best in India. You will need to be acquainted with: · Integrated management/ development environment to study · A website or coaching institute to gather the knowledge · Install a python on your computer · Code every day to master the process · Become interactive Course details/benefits First select a good Python Training institute in Bangalore which has reputed tutors to help you to grasp the language and scripting process. There are several courses and if you are beginner then you will need to opt for the basic course. Then move on to the next advanced level to gain expertise in the full python stack. As you follow best practices, it will help you to get challenging projects. Key features of certification course and modules · Introduction to (Python) programming · Industry relevant content · Analyze data · Experiment with different techniques · Data Structures Web data access with python · Using database with this program DVS Technology USP: · Hands-on expert instructors: 24-hour training · Self-study videos · Real time project execution · Certification and placements · Flexible schedules · Support and access · Corporate training

The Uncultured Poet (A Sonnet) There is a reason I never translate my works, You can translate information but not sentiment. So I carve humanity with not one but many tongues, Yet due to alphabetical wall, much remain unspoken. Human and culture must grow together in harmony, All traditions of stagnation must be thrown away. If a human can come forward across conditioning, Why can't a culture do the same and meet halfway! I sacrificed my language so I could feel you better, Now I can't read the tongue of Tagore I was raised in. Such an uncultured poet whose culture is the world, Asks the cultures with borders just one little thing. Take some lessons from Mustafa Kemal in modernizing. A culture is enhanced, not diminished, by latinizing.

Culture shapes the language, Language shapes the culture. When you absorb another language, It reshapes your mental atmosphere.

The Virginia Declaration did not mention the right to assemble and to petition at all; it protected a free press but neglected free speech; and it included the above militia language but not the right to keep and bear arms. Also new was the allowance that standing armies should be avoided only "as far as" possible. The author apparent was George Mason, who simply added these new clauses to the Declaration's language he had drafted in 1776.

I believe that evil is directly proportional to idocy. I believe that the territory you roamed in anguish before you disappeared is ruled by idiots. It isn't true that criminals are masterminds. It takes a vast amount of stupidity to assemble the parts of such a grotesque, absurd, and cruel machinery. Pure brutality disguised as a master plan. Small people, with small minds, who don't understand the abyss of the other. They lack the language or tools for it. Empathy and compassion require a clear mind. Putting yourself in someone else's shoes, changing your skin, adopting a new face: these are all acts of genuine intelligence.

The first English grammar book to achieve lasting influence and popularity by creating laws for language was Robert Lowth’s 1758 A Short Introduction to English Grammar. Lowth boldly announced that it was his aim to “lay down rules” for grammar. These rules, he felt, were usually best presented by showing violations of them along with judicious corrections. Accordingly, he assembled examples from some of the very worst syntactical offenders available in English at the time, true grammatical failures including Shakespeare, Donne, Pope, Swift, and Milton.

Isabell Ides was 101 years old when she died last June. A Makah Indian, a member of a whale-hunting people, she lived in the last house on the last road on the farthest northwest tip of the United States. Isabell was known far and wide because she loved and taught Makah culture and language. Hundreds of people learned to weave baskets under her hands. Several generations learned words in their language from her lips. Young mothers brought her their alder-smoked salmon. After chewing a bit, she could tell whether their wood was too dry. Archaeologists brought her newly excavated 3,000-year-old baskets, and she could identify what the baskets were, how they were made, and how they had been used. “It’s like losing a library,” an anthropologist said at her funeral. Isabell also taught Sunday School at the Assembly of God church on the reservation. She attributed her long life to her Christian faith.

The complete NIV Bible was first published in 1978. It was a completely new translation made by over a hundred scholars working directly from the best available Hebrew, Aramaic and Greek texts. The translators came from the United States, Great Britain, Canada, Australia and New Zealand, giving the translation an international scope. They were from many denominations and churches—including Anglican, Assemblies of God, Baptist, Brethren, Christian Reformed, Church of Christ, Evangelical Covenant, Evangelical Free, Lutheran, Mennonite, Methodist, Nazarene, Presbyterian, Wesleyan and others. This breadth of denominational and theological perspective helped to safeguard the translation from sectarian bias. For these reasons, and by the grace of God, the NIV has gained a wide readership in all parts of the English-speaking world. The work of translating the Bible is never finished. As good as they are, English translations must be regularly updated so that they will continue to communicate accurately the meaning of God’s Word. Updates are needed in order to reflect the latest developments in our understanding of the biblical world and its languages and to keep pace with changes in English usage. Recognizing, then, that the NIV would retain its ability to communicate God’s Word accurately only if it were regularly updated, the original translators established The Committee on Bible Translation (CBT). The committee is a self-perpetuating group of biblical scholars charged with keeping abreast of advances in biblical scholarship and changes in English and issuing periodic updates to the NIV. CBT is an independent, self-governing body and has sole responsibility for the NIV text. The committee mirrors the original group of translators in its diverse international and denominational makeup and in its unifying commitment to the Bible as God’s inspired Word.

As for the rest of the nationplanets, they still believe the war effort should be headed up by Thuvhe, given that it is an intraplanetary matter. They are open to discussions about aid and support, however.” “So in other words,” Ast says, “you’ll throw money at her, but she still has to give you a wall of flesh between Shotet and the rest of you.” “My, you certainly do enjoy dramatic language, don’t you, Mr. …” The Assembly Leader tilts his head. “Do you have a surname?” “I don’t need any kind of honorific,” Ast says. “Call me Ast or don’t call me anything.

Since then neuroscience research has shown that we possess two distinct forms of self-awareness: one that keeps track of the self across time and one that registers the self in the present moment. The first, our autobiographical self, creates connections among experiences and assembles them into a coherent story. This system is rooted in language. Our narratives change with the telling, as our perspective changes and as we incorporate new input. The other system, moment-to-moment self-awareness, is based primarily in physical sensations, but if we feel safe and are not rushed, we can find words to communicate that experience as well.

A few books that I've read.... Pascal, an Introduction to the Art and Science of Programming by Walter Savitch Programming algorithms Introduction to Algorithms, 3rd Edition (The MIT Press) Data Structures and Algorithms in Java Author: Michael T. Goodrich - Roberto Tamassia - Michael H. Goldwasser The Algorithm Design Manual Author: Steven S Skiena Algorithm Design Author: Jon Kleinberg - Éva Tardos Algorithms + Data Structures = Programs Book by Niklaus Wirth Discrete Math Discrete Mathematics and Its Applications Author: Kenneth H Rosen Computer Org Structured Computer Organization Andrew S. Tanenbaum Introduction to Assembly Language Programming: From 8086 to Pentium Processors (Undergraduate Texts in Computer Science) Author: Sivarama P. Dandamudi Distributed Systems Distributed Systems: Concepts and Design Author: George Coulouris - Jean Dollimore - Tim Kindberg - Gordon Blair Distributed Systems: An Algorithmic Approach, Second Edition (Chapman & Hall/CRC Computer and Information Science Series) Author: Sukumar Ghosh Mathematical Reasoning Mathematical Reasoning: Writing and Proof Version 2.1 Author: Ted Sundstrom An Introduction to Mathematical Reasoning: Numbers, Sets and Functions Author: Peter J. Eccles Differential Equations Differential Equations (with DE Tools Printed Access Card) Author: Paul Blanchard - Robert L. Devaney - Glen R. Hall Calculus Calculus: Early Transcendentals Author: James Stewart And more....

One image that doesn’t exist in my computer but that I will always remember is the view from the Soyuz window as Sergey, Misha, and I backed away from the International Space Station. As well as I know the inside of the station, I’ve only seen the outside a handful of times. It’s a strange sight, glinting in the reflected sunlight, as long as a football field, its solar arrays spread out more than half an acre. It’s a completely unique structure, assembled by spacewalkers flying around the Earth at 17,500 miles per hour in a vacuum, in extremes of temperature of plus and minus 270 degrees, the work of fifteen different nations over eighteen years, thousands of people speaking different languages and using different engineering methods and standards. In some cases the station’s modules never touched one another while on Earth, but they all fit together perfectly in space.