Cation Quotes

There is a secret place. A radiant sanctuary. As real as your own kitchen. More real than that. Constructed of the purest elements. Overflowing with the ten thousand beautiful things. Worlds within worlds. Forests, rivers. Velvet coverlets thrown over featherbeds, fountains bubbling beneath a canopy of stars. Bountiful forests, universal libraries. A wine cellar offering an intoxi cation so sweet you will never be sober again. A clarity so complete you will never again forget. This magnificent refuge is inside you. Enter. Shatter the darkness that shrouds the doorway… Believe the incredible truth that the Beloved has chosen for his dwelling place the core of your own being because that is the single most beautiful place in all of creation.

Sesungguhnya Aku punya ribuan kata.. Namun ketika bertemu kamu, aku lupa semua itu.. Tersisa satu.. CINTA

Lack of courage is what makes big dreams to sit in the ink of the paper instead of them running in the shoes of actions. Without courage, you remain a dreamer!

The simplest way to silence your critics as a leader is to do what they claim you can’t do. However, be careful they don’t set you up to take fatal risks to please their criticisms.

As long as the egoic mind is running your life, you cannot truly be at ease; you cannot be at peace or fulfilled except for brief intervals when you obtained what you wanted, when a craving has just been fulfilled. Since the ego is a derived sense of self, it needs to identify with external things. It needs to be both defended and fed constantly. The most common ego identifications have to do with possessions, the work you do, social status and recognition, knowledge and edu-cation, physical appearance, special abilities, relationships, personal and family history, belief systems, and often also political, nationalis-tic, racial, religious, and other collective identifications. None of these is you.

To sum up. The hallmark of empirical progress is not trivial verifi­cations: Popper is right that there are millions of them. It is no success for Newtonian theory that stones, when dropped, fall towards the earth, no matter how often this is repeated. But so-called ‘refutations’ are not the hallmark of empirical failure, as Popper has preached, since all pro­grammes grow in a permanent ocean of anomalies. What really count are dramatic, unexpected, stunning predictions: a few of them are enough to tilt the balance; where theory lags behind the facts, we are dealing with miserable degenerating research programmes. Now, how do scientific revolutions come about? If we have two rival research programmes, and one is progressing while tire other is degenerating, scientists tend to join the progressive programme. This is the rationale of scientific revolutions.

Metal atoms are bound together by metallic bonding. That is not just a tautology. The clue to its nature is the fact that all the metals lie towards the left-hand side of the Periodic Table where, as we have seen, the atoms of the elements have only a few electrons in their outermost cloud layers and which are readily lost. To envisage metallic bonding, think of all these outermost electrons as slipping off the parent atom and congregating in a sea that pervades the whole slab of atoms. The cations that are left behind lie in this sea and interact favourably with it. As a result, all the cations are bound together in a solid mass. That mass is malleable because, like an actual sea, it can respond readily to a shift in the positions of the cations in the mass when they are struck by a hammer. The electrons also allow the metal to be drawn out into a wire, by responding immediately to the relocation of the cations. As the electrons in the sea are not pinned down to particular atoms, they are mobile and can migrate through the solid in response to an electric field. Metals are lustrous because the electrons of the sea can respond to the shaking caused by the electric field of an incident ray of light, and that oscillation of the sea in turn generates light that we perceive as reflection. When we gaze into the metal coating of a mirror, we are watching the waves in the metal’s electron sea.

Most common discussions of political authority presuppose existing political institutions and ask under what conditions do institutions of that kind have legitimate authority. This begs many questions, and precludes many possibilities. It presupposes that either this government has all the authority it claims over its population or it has none. Here again we notice one of the special features of the account of the previous chapter. It allows for a very discriminating approach to the question. The government may have only some of the of the authority it claims, it may have more authority over one person than over another. The test is as explained before: does following the authority's instructions improve conformity with reason? For every person the question has to be asked afresh, and for every one it has to be asked in a manner which admits of various qualifi cations. An expert pharmacologist may not be subject to the authority of the government in matters of the safety of drugs, an inhabitant of a little village by a river may not be subject to its authority in matters of navigation and conservation of the river by the banks of which he has spent all his life. These conclusions appear paradoxical. Ought not the pharmacologist or the villager to obey the law, given that it is a good law issued by a just government? I will postpone consideration of the obligation to obey the law until the last section of this chapter. For the time being let us remove two other misunderstandings which make the above conclusion appear paradoxical. First, it may appear as if the legitimacy of an authority rests on its greater expertise. Are political authorities to be equated with big Daddy who knows best? Second, again the suspicion must creep back that the exclusive concentration on the individual blinds one to the real business of government, which is to co-ordinate and control large populations.

Apart from explicit general application in principlizing the main parts in the exposition, the expositor is not compelled to give a set number of points of specific application before a sermon can have an appli-cational impact. That is not to say he should not make some illustrative applications, but if the text is allowed to speak fully, applications will multiply far beyond what he can anticipate as the Spirit of God takes His Word and applies it to each listener.

Among the conventional adab anthologies, we encounter a somewhat different organization of the traditional material in the Kitâb Adab ad- dunyâ wa-d-dîn of al-Mâwardî (d. 450/1058).84 The five large chapters of the work deal with 1. the excellence of the intellect and intelligence and the blameworthiness of instinctive desire and blind prejudice (hawâ); 2. the âdâb of knowledge; 3. the âdâb of religion (dealing mainly with the negative aspects of the material world); 4. the âdâb of this world; and 5. the âdâb of the soul. As the plural âdâb indicates, the various ways in which intellectual, religious, practical/material, and spiritual/ethical behavior is to be practised are illustrated by preferably brief and aphoristic statements in prose and, quite often, in verse. As is to be expected, the chapter on knowledge shows no systematic arrangement. It starts out with strong expressions of praise for knowledge and the appropriate Qur- ânic citations and statements by the Prophet and early Muslim authorities. Evidence is presented for the superiority of knowledge over ignorance. The impossibility of attaining complete knowledge is explained, and the need to acquire knowledge of all kinds wherever possible is stressed. The relationship between knowledge and material possessions is explored in the usual manner. It is recommended that the process of studying begin at an early age. Knowledge is dif- cult to acquire. Again, the prevalence of ignorance is discussed. The objectionable character of using knowledge for ulterior purposes comes in for customary mention. There are sayings explaining the best methods of study and instruction, the qualities students ought to possess, the need for long and strenuous study, and the drawbacks of forgetfulness. Then, we read remarks about handwriting, about the usually bad handwriting of scholars, and about their constantly being engaged in writing. Remarks on the qualifi cations of students, the hadîth that “good questions are one half of knowledge,” and sayings about the character qualities of scholars complete the part of the work devoted to knowledge. Its predominantly secular outlook is indicated by the fact that knowledge here continues to precede the discussion of religion and ethics. The basic role conceded to the intellect with respect to both intellectual/educational and religious/ ethical activity is formally acknowledged by placing the chapter on it at the beginning, as was also the case in the work of al-Marzubânî.

Nietzsche seemed deranged, but at the same time the derangement in the writing seemed urgent and potentially important. He was cruel, but there was something bracing and lucid in all the cruelty. “Almost everything we call higher cul- ture,” he wrote, “is based on the spiritualization and intensifi- cation of cruelty.” Could cruelty be spiritual and beautiful? Could cruelty, if you just intensified it, be a portal into culture?

Website: Cliffsidebeach.com; Instagram: @cliffsidebeachclub. The Greydon House (not to be confused with Graydon, Edie’s creepy ex-boyfriend) used to be a private home and dentist’s office but it has been lavishly remodeled into a cozy boutique hotel with an unbelievably good restaurant, Via Mare. I have stayed at the Greydon House twice myself on a “stay-cation” and found the highlights to be the delicious breakfasts, the tiles in the showers, and the ideal in-town location.

We are born into this precious human existence to achieve the uni cation of opposites and become enlightened, or liberated, from the illusion of separation.

No wise forward look can ignore the possibility of many sorrows and the certainty of some. Hope has ever something of dread in her eyes. The road will not be always bright and smooth, but will sometimes plunge down into grim cations, where no sunbeams reach. But even that anticipation may be calm. "Thou art with me" is enough. He who guides into the gorge will guide through it. It is not a cul de sac, shut in with precipices, at the far end; but it opens out on shining tablelands, where there is greener pasture.

Your edgy-cation candidate.

The sacramental system of the Reformers flowed quite logically from their false idea of justification. If justification really consisted in a merely extrinsic appli cation of the merits of Jesus Christ, which cover the sin ner and hide his wickedness from the sight of God, and if faith were the only thing whereby man is justified, 2

It’s a combination of the pseudouridine incorporating into the RNA and the toxicity of the lipids and the toxicity of the complexes as a whole, which is separate from the toxicity of the spike. So, we’ve really got three categories of toxicities. We got the payload toxicity—that’s your spike issues. We got the cationic lipid and associated nanoplex toxicity. And we have the toxicity of the pseudouridine incorporating molecule, which is not really a natural RNA; it’s something else altogether.

Well then, in the context of this issue, of this relationship with one’s own self, I am going to speak about falsif i cations of the self, about self-deception. I have seen, with Heidegger, that my life is essentially possibility. Possibility both as reaction and as horizon. It is reaction inasmuch as I can react to a given situation in one way or another. This is one of the senses of the possible for me. The other sense is my projecting, that which I could be. My plan is to talk about the psychological horizon of the possibility of life, and within that, to raise the problem of self-falsif i cation. Let us see how lack of self-knowledge appears within the context of self-image, and what the relation is between what I am and what I think I am. And all this based on a temporal structure of self-falsif i cation. I am now going to propose an inventory of the ways in which we deceive ourselves, based on the temporal hypostases of the future, the present, and the past.

Your part is to intelligently formulate your desire for the things which make for a larger life and to get these desires arranged into a coherent whole.

The difference between the Hermetic and Newtonian views hangs on the notion of the “law” of gravitation. Newtonian laws are deterministic, irreversible, and mechanistic (in fact all of these qualifi- cations amount to saying the same thing), whereas the laws of the Her- metic world were determined by a transcosmic Legislator and were per- haps as periodically mutable as was his will.

If you nd yourself constantly thirsty for more, never quite satis ed no matter how often you go back to draw from the well of social media or online streaming and shopping, then you’ve likely been drinking from a well that was never meant to satisfy you. Like it or not, we all tend to forsake the spring of living water and dig our own cisterns. They’re broken and, as a result, so are we. Still, we keep at it. And the more broken we become, the more fervent our search for happiness. Each ping, buzz, and noti cation triggers a dopamine release in our brains, synthetically creating a short sensation of happi- ness. We’ve become chemically and emotionally addicted to these short-lived highs. That’s why I’ve decided to put my foot down by putting my phone down, so that I might pick up the joy-inducing presence of God instead.

Well then, in the context of this issue, of this relationship with one’s own self, I am going to speak about falsifications of the self, about self-deception. I have seen, with Heidegger, that my life is essentially possibility. Possibility both as reaction and as horizon. It is reaction inasmuch as I can react to a given situation in one way or another. This is one of the senses of the possible for me. The other sense is my projecting, that which I could be. My plan is to talk about the psychological horizon of the possibility of life, and within that, to raise the problem of self-falsif i cation. Let us see how lack of self-knowledge appears within the context of self-image, and what the relation is between what I am and what I think I am. And all this based on a temporal structure of self-falsification. I am now going to propose an inventory of the ways in which we deceive ourselves, based on the temporal hypostases of the future, the present, and the past.