Ca Student Quotes

Anaximander (ca. 610 BC–ca. 546 BC), a friend and possibly a student of Thales, argued that since human infants are helpless at birth, if the first human had somehow appeared on earth as an infant, it would not have survived. In what may have been humanity’s first inkling of evolution,

Be a bright student of the teacher called Life.

In the Middle Ages, the Elements was translated into Arabic three times. The first of these translations was carried out by al-Hajjaj ibn Yusuf ibn Matar, at the request of Caliph Harun ar-Rashid (ruled 786 - 809), who is familiar to us through the stories in The Arabian Nights. The Elements was first made known in Western Europe through Latin translations of Arabic versions. English Benedictine monk Adelard of Bath (ca. 1070 - 1145), who according to some stories was traveling in Spain disguised as a Muslim student, got hold of an Arabic text and completed the translation into Latin around 1120. This translation became the basis of all editions in Europe until the sixteenth century. Translations into modern languages followed.

Cand eram student la medicina, mancam sandwich langa cadavre. Aveam o indiferenta fata de acele cadavre, de parca as fi stat langa niste obiecte, erau formolizate, nu mai aveau niciun miros, si stateam langa ele ca langa niste papusi. Consecinta launtrica era cinismul, lipsa oricarei vibratii spirituale. Si mult mai dura a fost experienta autopsiei pe cadavre neformolizate, neconservate. Orice om cand il deschizi si-si dezvaluie viscerele, pute intr-un mod ingrozitor, pe dinauntru suntem o mizerie, suntem o cloaca, ei socul pe care-l traieste un tanar cand vede o fata de 25 de ani inecata pe care trebuie s-o diseci ca sa vezi de ce-a murit, sa vezi cata apa are acolo in plamani, socul acela duce ori spre cinism, ori spre un salt spiritual, dar de obicei spre cinism.

There is an excellent short book (126 pages) by Faustino Ballvè, Essentials of Economics (Irvington-on-Hudson, N.Y.: Foundation for Economic Education), which briefly summarizes principles and policies. A book that does that at somewhat greater length (327 pages) is Understanding the Dollar Crisis by Percy L. Greaves (Belmont, Mass.: Western Islands, 1973). Bettina Bien Greaves has assembled two volumes of readings on Free Market Economics (Foundation for Economic Education). The reader who aims at a thorough understanding, and feels prepared for it, should next read Human Action by Ludwig von Mises (Chicago: Contemporary Books, 1949, 1966, 907 pages). This book extended the logical unity and precision of economics beyond that of any previous work. A two-volume work written thirteen years after Human Action by a student of Mises is Murray N. Rothbard’s Man, Economy, and State (Mission, Kan.: Sheed, Andrews and McMeel, 1962, 987 pages). This contains much original and penetrating material; its exposition is admirably lucid; and its arrangement makes it in some respects more suitable for textbook use than Mises’ great work. Short books that discuss special economic subjects in a simple way are Planning for Freedom by Ludwig von Mises (South Holland, 111.: Libertarian Press, 1952), and Capitalism and Freedom by Milton Friedman (Chicago: University of Chicago Press, 1962). There is an excellent pamphlet by Murray N. Rothbard, What Has Government Done to Our Money? (Santa Ana, Calif.: Rampart College, 1964, 1974, 62 pages). On the urgent subject of inflation, a book by the present author has recently been published, The Inflation Crisis, and How to Resolve It (New Rochelle, N.Y.: Arlington House, 1978). Among recent works which discuss current ideologies and developments from a point of view similar to that of this volume are the present author’s The Failure of the “New Economics”: An Analysis of the Keynesian Fallacies (Arlington House, 1959); F. A. Hayek, The Road to Serfdom (1945) and the same author’s monumental Constitution of Liberty (Chicago: University of Chicago Press, 1960). Ludwig von Mises’ Socialism: An Economic and Sociological Analysis (London: Jonathan Cape, 1936, 1969) is the most thorough and devastating critique of collectivistic doctrines ever written. The reader should not overlook, of course, Frederic Bastiat’s Economic Sophisms (ca. 1844), and particularly his essay on “What Is Seen and What Is Not Seen.” Those who are interested in working through the economic classics might find it most profitable to do this in the reverse of their historical order. Presented in this order, the chief works to be consulted, with the dates of their first editions, are: Philip Wicksteed, The Common Sense of Political Economy, 1911; John Bates Clark, The Distribution of Wealth, 1899; Eugen von Böhm-Bawerk, The Positive Theory of Capital, 1888; Karl Menger, Principles of Economics, 1871; W. Stanley Jevons, The Theory of Political Economy, 1871; John Stuart Mill, Principles of Political Economy, 1848; David Ricardo, Principles of Political Economy and Taxation, 1817; and Adam Smith, The Wealth of Nations, 1776.

To their surprise, they found that dopamine actively regulates both the formation and the forgetting of new memories. In the process of creating new memories, the dCA1 receptor was activated. By contrast, forgetting was initiated by the activation of the DAMB receptor. Previously, it was thought that forgetting might be simply the degradation of memories with time, which happens passively by itself. This new study shows that forgetting is an active process, requiring intervention by dopamine. To prove their point, they showed that by interfering with the action of the dCA1 and DAMB receptors, they could, at will, increase or decrease the ability of fruit flies to remember and forget. A mutation in the dCA1 receptor, for example, impaired the ability of the fruit flies to remember. A mutation in the DAMB receptor decreased their ability to forget. The researchers speculate that this effect, in turn, may be partially responsible for savants’ skills. Perhaps there is a deficiency in their ability to forget. One of the graduate students involved in the study, Jacob Berry, says, “Savants have a high capacity for memory. But maybe it isn’t memory that gives them this capacity; maybe they have a bad forgetting mechanism. This might also be the strategy for developing drugs to promote cognition and memory—what about drugs that inhibit forgetting as a cognitive enhancers?” Assuming that this result holds up in human experiments as well, it could encourage scientists to develop new drugs and neurotransmitters that are able to dampen the forgetting process. One might thus be able to selectively turn on photographic memories when needed by neutralizing the forgetting process. In this way, we wouldn’t have the continuous overflow of extraneous, useless information, which hinders the thinking of people with savant syndrome. What is also exciting is the possibility that the BRAIN project, which is being championed by the Obama administration, might be able to identify the specific pathways involved with acquired savant syndrome. Transcranial magnetic fields are still too crude to pin down the handful of neurons that may be involved. But using nanoprobes and the latest in scanning technologies, the BRAIN project might be able to isolate the precise neural pathways that make possible photographic memory and incredible computational, artistic, and musical skills. Billions of research dollars will be channeled into identifying the specific neural pathways involved with mental disease and other afflictions of the brain, and the secret of savant skills may be revealed in the process. Then it might be possible to take normal individuals and make savants out of them. This has happened many times in the past because of random accidents. In the future, this may become a precise medical process.

During his life, Brunetti had often heard people begin sentences with, ‘If it weren’t for him . . .’ and he could not hear the words without substituting Sergio’s name. When Brunetti, always the acknowledged scholar of the family, was eighteen, it was decided that there was not enough money to allow him to go to university and delay the time when he could begin to contribute to the family’s income. He yearned to study the way some of his friends yearned for women, but he assented to this family decision and began to look for work. It was Sergio, newly engaged and newly employed in a medical laboratory as a technician, who agreed to contribute more to the family if it would mean that his younger brother would be allowed to study. Even then, Brunetti knew that it was the law he wanted to study, less its current application than its history and the reasons why it developed the way it had. Because there was no faculty of law at Ca Foscari, it meant that Brunetti would have to study at Padova, the cost of his commuting adding to the responsibility Sergio agreed to assume. Sergio’s marriage was delayed for three years, during which time Brunetti quickly rose to the top of his class and began to earn some money by tutoring students younger than himself. Had he not studied, Brunetti would not have met Paola in the university library, and he would not have become a policeman. He sometimes wondered if he would have become the same man, if the things inside of him that he considered vital would have developed in the same way, had he, perhaps, become an insurance salesman or a city bureaucrat. Knowing idle speculation when he saw it, Brunetti reached for the phone and pulled it towards him.

During the past summer I had two students who lived on mineralized milk for 6 weeks. They consumed between 3 and 4 quarts of milk daily together with the proper quantities of iron, copper, and manganese. The only other food that they ate was one orange a day. The boys remained in excellent health and an actual increase in the hemoglobin content of the blood was observed during the experimental period. This not only demonstrates the completeness of a diet of mineralized milk, but it also shows that humans can rely on inorganic forms of iron and copper for hemoglobin production. Thus the entire iron requirement of one individual can be supplied at the cost of a few pennies per year, and the copper requirement can be satisfied for about one-tenth of one cent.

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În speranța unui viitor mai bun, m-am înscris la un curs de germană. A patra oară. Sunt la nivelul A2.2, care înseamnă elementar. Săptămâna asta, doamna profesoară a început să ne predea declinarea grupului nominal, ne-a umplut de foi cu tabele și pe mine de angoase existențiale. Văd cuvinte în fața ochilor de sute de ori și tot nu știu ce înseamnă, iar terminațiile pe cazuri, genuri și numere îmi vâjâie în cap ca biletele la loto când pornește instalația să le amestece. Mă simt tot mai puțin inteligentă, mi se cojește inteligența de pe creier ca vopseaua de pe un lemn vechi. Limba germană la treizeci de ani mă face să mă simt consumată. Otilia mă asigură că mai e speranță, mai am încă timp să emigrez, s-o iau de la capăt. Oare asta e soluția? Mă gândesc după ce trec de B2. Grupa e plină de studente la Medicină. Vreo două dintre ele zbârnăie. Când avem de alcătuit propoziții, ele fac fraze complexe, când avem de compus mesaje, ele fac scrisori. Am și astăzi curs, de la șase, și n-am apucat să-mi fac tema. Avem de completat cuvinte în mici dialoguri, sub imagini cu omuleți la restaurant. Omuleții comandă diverse mâncăruri, au păreri, cer nota, își iau rămas-bun. Omuleți în creion.

After Cassian died, the Church declared him a martyr. Christians like Prudentius, whose short work on the death of Cassian is one of our only surviving accounts, venerated him as one of the many Christian saints who suffered the wrath of pagans for the sake of his faith. However, his death at the hands of such young, distressed children leaves students of history with several compelling questions.

Au n° 4 de l'impasse des Sept fontaines, un jeune passant, l'air satisfait, probablement par cette matinée inondée de lumières qui jaillissaient de toutes parts, comme l'eau d'un terroir riche en sources, avertissement toponymique pertinent, s'il en est, jeta ses yeux noirs, collés de fatigue sur le bandeau blanc accroché à la fenêtre et sur lequel des lettres tracées avec le bout d'un bâton trempé dans de l'encre violette annonçaient la « Chambre meublée à louer ». [La casa no. 4 bis din Fundãtura Șapte Fântâni, un trecãtor, tânãr, cu aer mulțumit, poate de dimineața aceasta plinã de lumini, țâșnind din toate pãrțile ca apa într-un loc bogat în : izvoare — așa cum arãta numele pe cel de aci —, își lipi ochii negri și grei pe fâșia albã din fereastrã, cu litere trase din vârf de bãț muiat în cernealã violetã, vestind : « De închiriat camerã mobilatã ».] (Début du roman)

Fiindcă bogăţia e înşelătoare. Bogăţia se câştigă la ceva. Când însă ai obţinut-o, ea înăbuşă totul şi-l pune pe om să-i slujească.” Adică din mijloc devine scop? — Da, da. — Pornind de la acest principiu e primejdios să posezi ceva, fiindcă poţi deveni sclavul propriei proprietăţi. — Sigur că da, conveni cu blândeţe vraciul, dar numai dacă omul nu înţelege acest lucru, dacă se lasă înşelat.” “ Fiindcă fericirea durează atât cât omul ştie s-o preţuiască cum se cuvine. Iar omul preţuieşte numai ce se obţine greu.” “Nu trebuie să pătrundem în ceea ce e dincolo de noi. În noi trebuie să căutăm şi legi şi busolă. Şi să ne facem datoria. Să facem ce ne impune conştiinţa. Să fim împăcaţi cu noi înşine” “Omul este făurarul destinului său… Ce absurditate! Fără îndoială că în anumite chestiuni mai mărunte destinul îi lasă omului libertatea de decizie, dar libertatea aceasta este condiţionată de nenumăraţi factori psihici, depozitaţi şi conturaţi de viaţă, adică exact de acea voinţă străină şi impusă…” “Acum însă mi-am pus următoarea întrebare: ce este fericirea? Ce se poate numi fericire? Şi am constatat un lucru uimitor. Ştii, domnişoară Lucia, că eu nu cred că se poate da o definiţie a fericirii, pentru că omul o percepe diferit în funcţie de vârstă. Ţin minte că atunci când eram în liceu socoteam că pot fi fericit numai când o să devin călător, corăbier pe îndepărtatele oceane. Mai târziu, ca student, identificam fericirea cu celebritatea. Pe urmă, la celebritate am adăugat şi banii, fireşte pentru a putea depune totul la picioarele fetei iubite… Câte evoluţii, sau mai bine zis, ce evoluţie necontenită…” “Numai proştii şi oamenii necinstiţi păstrează gândurile altora, cuvintele altora, sentimentele altora, pentru a se delecta cu ele atunci când nu mai au nici un drept, când totul devine un furt ordinar, un jaf săvârşit asupra unei fiinţe lipsite de apărare.” “amintirile sunt rezultatul unor sentimente, al unor gânduri. Din clipa aceea. Din momentul acela. Din starea aceea de spirit.” “Pentru că nu ştii să priveşti lucrurile din perspectivă filozofică, darling. Ia închipuie-ţi: oamenii se gândesc mereu la ziua de mâine. În fiecare zi. Şi numai la ziua de mâine. Din cauza aceasta nu sesizează un amănunt ca ziua de astăzi. Nu sesizează prezentul. Trăiesc mereu cu ziua de mâine, iar când acest mâine devine realitate, când ceasul măsoară un anumit număr de ore şi-i transportă în acel mâine, atunci nu-i mai acordă nici o atenţie, fiindcă urmăresc, ca nebunii, următoarea zi de mâine. Se scurg pe lângă ei evenimentele, îi depăşesc problemele, pretutindeni se întâmplă ceva. Ei însă nu pot vedea acest lucru, nu văd, nu reuşesc să-şi concentreze atenţia, fiindcă atenţia lor este în întregime canalizată spre viitor. Dacă aş scrie monografia vremurilor noastre, i-aş da titlul: „Oameni fără prezent”. În aceste condiţii omul îşi observă prezentul abia pe patul de moarte, când aude din gura medicului că pentru el nu mai există nici un mâine. Din păcate acest prezent este puţin atractiv. Şi cu acest happy end la sfârşit lungul film al vieţii fiinţelor bipede, lipsite de penaj, dar împovărate de nebunia goanei după ziua de mâine. Nu crezi, maestro, că e vorba de o risipă paradoxală?… Nu socoteşti că acest sistem de existenţă se bazează pe temeliile neclintite ale cretinismului? Dacă vei afirma că sistemul este un excelent narcotic împotriva conştiinţei stenahoriei pestilenţiale a zilei de astăzi, îţi voi spune că văd în aceasta o morală sănătoasă. Nu în zadar de ani de zile medicii se împotrivesc utilizării narcoticelor la naşteri. Trebuie să existe o raţiune. De ce născându-şi ziua de astăzi, omul trebuie să fie narcotizat cu gândul febril al zilei de mâine? Nu poţi fi înţelept fără să cunoşti prezentul, fără să-l vezi şi să te vezi pe tine în el. Acum ştii de ce sunt eu un înţelept.

All their lives, most of these students have looked out at the world through Christian glasses. They have learned to describe what they see in Christian terms and not to ask questions about what they ca not see clearly. Now, having tried on some glasses from other traditions - one or two of which have brought troublesome areas of their lives into sharper focus for the first time - they are suddenly aware of how many ways there are to view reality. The lens is not the landscape. It is a way of transplanting the landscape so that people can walk upright on it, making some sense of what happens to them. To complicate matters, some students realize for the first time that Catholic lenses are different from Protestant ones, just as Asian lenses are different from Native American ones. Remembering that Torah goes with Judaism is a very minor detail to most of them at this point. They are still trying to get their heads around the fact that God may speak more languages than they ever thought, to far more people than they thought, using different methods than they thought. Either that, or the whole thing is fiction.

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-Ești aici ca să înveți, nu să gândești. Ești bursier? (…) – Nu văd de ce impozitele plătite de mine ar susține un student care nu înțelege scopul universității.

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