Centre Of Gravity Quotes

Sooner or later our souls find their centre of gravity in a hot, salt-tasting kiss and a trembling touch. Trembling is a good sign: it means you're open to a world that knows you're coming.

When the centre of gravity of life is placed, not in life itself, but in “the beyond”—in nothingness—then one has taken away its centre of gravity altogether.

If, in all that you wish to do, you begin by asking yourself: am I certain that I would wish to do this an infinite number of times? This should be for you the most solid centre of gravity . . . My doctrine says, the task is to live your life in such a way that you must wish to live it again - for you will anyway! If striving gives you the highest feeling, then strive! If rest gives you the highest feeling, then rest! If fitting in, following and obeying give you the highest feeling, then obey! Only make sure you come to know what gives you the highest feeling, and then spare no means. Eternity is at stake! This doctrine is mild in its treatment of those who do not believe in it. It has neither hell nor threats. But anyone who does not believe merely lives a fugitive life in the consciousness of it.

She was one of those languid women, made of dark honey, smooth and sweet, and terribly sticky, who take control of a room with a syrupy gesture, a toss of the hair, a single slow whiplash of the eyes — and all the while remain as still as the centre of a hurricane, apparently unaware of the force of gravity by which they irresistibly attract themselves the yearnings and the souls of both men and women.

It is a mathematical fact that the casting of this pebble from my hand alters the centre of gravity of the universe.

Two hundred miles from the surface of the earth there is no gravity. The laws of motion are suspended. You could turn somersaults slowly slowly, weight into weightlessness, nowhere to fall. As you lay on your back paddling in space you might notice your feet had fled your head. You are stretching slowly slowly, getting longer, your joints are slipping away from their usual places. There is no connection between your shoulder and your arm. You will break up bone by bone, fractured from who you are, drifting away now, the centre cannot hold.

Preaching the gospel to myself each day mounts a powerful assault against my pride and serves to establish humility in its place. Nothing suffocates my pride more than daily reminders regarding the glory of my God, the gravity of my sins, and the crucifixion of God’s own Son in my place. Also, the gracious love of God, lavished on me because of Christ’s death, is always humbling to remember, especially when viewed against the backdrop of the Hell I deserve.

Overthrow is a nicely judged word. It suggests a wrestler being flung to the mat. That only happens when you move outside your centre of gravity. Your enemy can’t throw you if you have your feet firmly planted. Which

[...] but just as formerly these pursuits and ideas had seemed petty and insignificant in comparison with the darkness that overshadowed all existence, so now they seemed as petty and insignificant in comparison with the brilliant sunshine in which the future was bathed. He went on with his work but now he felt that the centre of gravity of his attention had shifted, making him look at his work quite differently and with greater clarity. Formerly this work had been an escape from life: he used to feel that without it life would be too gloomy. Now he needed it so that life might not be too uniformly bright.

He is not a politician. He’s not even somebody who weighs his words. But he is, in the end, a conformist. A man whose centre of gravity can’t easily be found because he has never taken the time to work out where it is he wants to stand. He only knows his limits when he actually meets them, in the world. As,

If the unconscious can be recognized as a co-determining factor along with consciousness, and if we can live in such a way that conscious and unconscious demands are taken into account as far as possible, then the centre of gravity of the total personality shifts its position. It is then no longer in the ego, which is merely the centre of consciousness, but in the hypothetical point between conscious and unconscious. This new centre might be called the self.

It is easy to feel confused and disturbed by dislocation and violence in the Islamic world, by religious fundamentalism, by clashes between Russia and its neighbours or by China’s struggle with extremism in its western provinces. What we are witnessing, however, are the birthing pains of a region that once dominated the intellectual, cultural and economic landscape and which is now re-emerging. We are seeing the signs of the world’s centre of gravity shifting –back to where it lay for millennia.

The new day is almost here, but the old one is still dragging its heavy skirts. Just as ocean water and river water struggle against each other at a river mouth, the old time and the new time clash and blend. Takahashi is unable to tell for sure which side—which world—contains his centre of gravity.

I took a swing, remembering the lessons of Sharafutdinov, the heavyweight champ. I took a swing and fell on my back.I don't remember what happened. Either it was slippery or my centre of gravity was too high...In any case, I fell. I saw the sky, enormous, pale and mysterious. So far away from my problems and disappointments. So pure.

adaptedness) of the conscious mind by adding to it contents of the unconscious, our aim is to create a wider personality whose centre of gravity does not necessarily coincide with the ego, but which, on the contrary, as the patient’s insights increase, may even thwart his [sheer] ego-tendencies. Like a magnet, the new centre [i.e., self] attracts to itself that which is proper to it.80

The determination of the average man is not merely a matter of speculative curiosity; it may be of the most important service to the science of man and the social system. It ought necessarily to precede every other inquiry into social physics, since it is, as it were, the basis. The average man, indeed, is in a nation what the centre of gravity is in a body; it is by having that central point in view that we arrive at the apprehension of all the phenomena of equilibrium and motion.

The two billion people who speak English these days live mainly in countries where they’ve learned English as a foreign language. There are only around 400 million mother-tongue speakers – chiefly living in the UK, Ireland, USA, Canada, Australia, New Zealand, South Africa, and the countries of the Caribbean. This means that for every one native speaker of English there are now five non-native speakers. The centre of gravity in the use of English has shifted, therefore. Once upon a time, it would have been possible to say, in terms of number of speakers, that the British ‘owned’ English. Then it was the turn of the Americans. Today, it’s the turn of those who have learned English as a foreign language, who form the vast majority of users. Everyone who has taken the trouble to learn English can be said to ‘own’ it now, and they all have a say in its future. So, if most of them say such things as informations and advices, it seems inevitable that one day some of these usages will become part of international standard English, and influence the way people speak in the ‘home’ countries. Those with a nostalgia for linguistic days of old may not like it, but it will not be possible to stop such international trends.

In the story that matters, we’re sixteen and flames are the only centre of gravity. In the story that matters, we choose each other anyway. We choose each other, curse after curse, night after night, fire after fire. Sixteen and in love when our existence is taboo and still I choose you. I choose you. Sixteen and changelings, and I choose you in broken wings, I choose you in burning stakes, magnet eyes, infinite amnesia, I choose you out of untried hearts and endless ashes, I choose you. I choose you. In the story that matters, in the story that exists, two girls are running, the fires forget how to burn, and always, always, I choose you

The human mind is grown inside a 0.0013 cubic meters crystalline calcium phosphate box on the 149 million km2 rocky surface of a 510 million km2 planet that is falling in a straight line over curved space at 108,000 kilometres per hour inside the gravity well of a 6 trillion km2 star on a 250 million year sojourn around the centre of a galaxy containing some 400 billion stars and trillions of planets and moons. The immediate solar system appears to end at the Kuiper Belt, its outer edge a mind-stunning 7 billion kilometres away, yet the outermost reach of the Heliosphere is still another 5 billion kilometres further out. The furthest object, however, within the Sun’s gravity well, Sedna, marks the solar system’s diameter to in fact be a sense-jarring 287 billion kilometres in length.

For the refugee, for the homeless, the lack of this crucial coordinate in the placing of the self has severe consequences. At best it must be managed, made up for in some way. At worst, a displaced person, literally, does not know which way is up, because there is no true north. No compass point. Home is much more than shelter; home is our centre of gravity. A nomadic people learn to take their homes with them – and the familiar objects are spread out or re-erected from place to place. When we move house, we take with us the invisible concept of home – but it is a very powerful concept. Mental health and emotional continuity do not require us to stay in the same house or the same place, but they do require a sturdy structure on the inside – and that structure is built in part by what has happened on the outside. The inside and the outside of our lives are each the shell where we learn to live.

If the artistic emotion presented by any episode of the Comedy is dependent upon the whole, we may proceed to inquire what the whole scheme is. The usefulness of allegory and astronomy is obvious. A mechanical framework, in a poem of so vast an ambit, was a necessity. As the centre of gravity of emotions is more remote from a single human action, or a system of purely human actions, than in drama or epic, so the framework has to be more artificial and apparently more mechanical. It is not essential that the allegory or the almost unintelligible astronomy should be understood—only that its presence should be justified. The emotional structure within this scaffold is what must be understood—the structure made possible by the scaffold. This structure is an ordered scale of human emotions. Not, necessarily, all human emotions; and in any case all the emotions are limited, and also extended in significance by their place in the scheme.

It is only the highest intellectual power what we may call genius, that attains to this degree of intensity, making all time and existence its theme, and striving to express its peculiar conception of the world, whether it contemplates life as the subject of poetry or of philosophy. Hence undisturbed occupation with himself, his own thoughts and works, is a matter of urgent necessity to such a man; solitude is welcome, leisure is the highest good, and everything else is unnecessary, nay, even burdensome. This is the only type of man of whom it can be said that his centre of gravity is entirely in himself; which explains why it is that people of this sort—and they are very rare—, no matter how excellent their character may be, do not show that warm and unlimited interest in friends, family, and the community in general, of which others are so often capable; for if they have only themselves they are not inconsolable for the loss of everything else. This gives an isolation to their character, which is all the more effective since other people never really quite satisfy them, as being, on the whole, of a different nature: more, since this difference is constantly forcing itself upon their notice, they get accustomed to move about amongst mankind as alien beings, and in thinking of humanity in general, they say they instead of we.

If you fall towards a black hole feet first, gravity will pull harder on your feet than your head, because they are nearer the black hole. The result is that you will be stretched out lengthwise, and squashed in sideways. If the black hole has a mass of a few times our Sun, you would be torn apart and made into spaghetti before you reached the horizon. However, if you fell into a much larger black hole, with a mass of more than a million times the Sun, the gravitational pull would be the same on the whole of your body and you would reach the horizon without difficulty. So, if you want to explore the inside of a black hole, make sure you choose a big one. There is a black hole with a mass of about four million times that of the Sun at the centre of our Milky Way galaxy.

When, in treating a case of neurosis, we try to supplement the inadequate attitude (or adaptedness) of the conscious mind by adding to it contents of the unconscious, our aim is to create a wider personality whose centre of gravity does not necessarily coincide with the ego, but which, on the contrary, as the patient’s insights increase, may even thwart his ego-tendencies. Like a magnet, the new centre attracts to itself that which is proper to it, the “signs of the Father,” i.e., everything that pertains to the original and unalterable character of the individual ground-plan. All this is older than the ego and acts towards it as the “blessed, nonexistent God” of the Basilidians acted towards the archon of the Ogdoad, the demiurge, and—paradoxically enough—as the son of the demiurge acted towards his father. The son proves superior in that he has knowledge of the message from above and can therefore tell his father that he is not the highest God. This apparent contradiction resolves itself when we consider the underlying psychological experience. On the one hand, in the products of the unconscious the self appears as it were a priori, that is, in well-known circle and quaternity symbols which may already have occurred in the earliest dreams of childhood, long before there was any possibility of consciousness or understanding. On the other hand, only patient and painstaking work on the contents of the unconscious, and the resultant synthesis of conscious and unconscious data, can lead to a “totality,” which once more uses circle and quaternity symbols for purposes of self-description.15 In this phase, too, the original dreams of childhood are remembered and understood. The alchemists, who in their own way knew more about the nature of the individuation process than we moderns do, expressed this paradox through the symbol of the uroboros, the snake that bites its own tail.

The lyrical form is in fact the simplest verbal vesture of an instant of emotion, a rhythmical cry... The simplest epical form is seen emerging out of lyrical literature when the artist prolongs and broods upon himself as the centre of an epical went and this form progresses till the centre of emotional gravity is equidistant from the artist himself and from others. The narrative is no longer purely personal. The personality of the artist passes into the narration itself, flowing round and round the persons and the action like a vital sea... The dramatic form is reached when the vitality which has flowed and eddied round each person fills every person with such vital force that he or she assumes a proper and intangible esthetic life. The personality of the artist, at first a cry or a cadence or a mood and then a fluid and lambent narrative, finally refines itself out of existence, impersonalities itself, so to speak. The esthetic image in the dramatic form is life purified in and projected from the human imagination. The mystery of esthetic like that of material creation is accomplished. The artist, like the God of creation, remains within or behind or beyond or above his handiwork, invisible, refined out of existence, indifferent, paring his fingernails.

People, for the most part, live in the objective-immediate mode (discussed earlier). This means that they are totally absorbed in and identified with positive worldly interests and projects, of which there is an unending variety. That is to say, although they differ from one another in their individual natures, the contents of their respective positivities, they are all alike in being positive. Thus, although the fundamental relation between positives is conflict (on account of their individual differences), they apprehend one another as all being in the same boat of positivity, and they think of men generally in terms of human solidarity, and say 'we'. But the person who lives in the subjective-reflexive mode is absorbed in and identified with, not the positive world, but himself. The world, of course, remains 'there' but he regards it as accidental (Husserl says that he 'puts it in parentheses, between brackets'), and this means that he dismisses whatever positive identification he may have as irrelevant. He is no longer 'a politician' or 'a fisherman', but 'a self'. But what we call a 'self', unless it receives positive identification from outside, remains a void, in other words a negative. A 'self', however, is positive in this respect—it seeks identification. So a person who identifies himself with himself finds that his positivity consists in negativity—not the confident 'I am this' or 'I am that' of the positive, but a puzzled, perplexed, or even anguished, 'What am I?'. (This is where we meet the full force of Kierkegaard's 'concern and unrest'.) Eternal repetition of this eternally unanswerable question is the beginning of wisdom (it is the beginning of philosophy); but the temptation to provide oneself with a definite answer is usually too strong, and one falls into a wrong view of one kind or another. (It takes a Buddha to show the way out of this impossible situation. For the sotāpanna, who has understood the Buddha's essential Teaching, the question still arises, but he sees that it is unanswerable and is not worried; for the arahat the question no longer arises at all, and this is final peace.) This person, then, who has his centre of gravity in himself instead of in the world (a situation that, though usually found as a congenital feature, can be acquired by practice), far from seeing himself with the clear solid objective definition with which other people can be seen, hardly sees himself as anything definite at all: for himself he is, at best, a 'What, if anything?'. It is precisely this lack of assured self-identity that is the secret strength of his position—for him the question-mark is the essential and his positive identity in the world is accidental, and whatever happens to him in a positive sense the question-mark still remains, which is all he really cares about. He is distressed, certainly, when his familiar world begins to break up, as it inevitably does, but unlike the positive he is able to fall back on himself and avoid total despair. It is also this feature that worries the positives; for they naturally assume that everybody else is a positive and they are accustomed to grasp others by their positive content, and when they happen to meet a negative they find nothing to take hold of.

SALV. I will now say something which may perhaps astonish you; it refers to the possibility of dividing a line into its infinitely small elements by following the same order which one employs in dividing the same line into forty, sixty, or a hundred parts, that is, by dividing it into two, four, etc. He who thinks that, by following this method, he can reach an infinite number of points is greatly mistaken; for if this process were followed to (37) eternity there would still remain finite parts which were undivided. Indeed by such a method one is very far from reaching the goal of indivisibility; on the contrary he recedes from it and while he thinks that, by continuing this division and by multiplying the multitude of parts, he will approach infinity, he is, in my opinion, getting farther and farther away from it. My reason is this. In the preceding discussion we concluded that, in an infinite number, it is necessary that the squares and cubes should be as numerous as the totality of the natural numbers [tutti i numeri], because both of these are as numerous as their roots which constitute the totality of the natural numbers. Next we saw that the larger the numbers taken the more sparsely distributed were the squares, and still more sparsely the cubes; therefore it is clear that the larger the numbers to which we pass the farther we recede from the infinite number; hence it follows [83] that, since this process carries us farther and farther from the end sought, if on turning back we shall find that any number can be said to be infinite, it must be unity. Here indeed are satisfied all those conditions which are requisite for an infinite number; I mean that unity contains in itself as many squares as there are cubes and natural numbers [tutti i numeri].

As far as we can tell, then, Aha and Narmer were the first conquerors of the North, the unifiers of the kingdom, and the originals of the legendary Mena. In their time the kingdom's centre of gravity was still in the South, and Narmer (who is probably identical with "the Scorpion") dedicated the memorials of his deeds in the temple of Hierakonpolis.

Well now look. The human being, and the human male in particular, is programmed to take risks. Had our ancestors spent their days sitting around in caves, not daring to go outside, we’d still be there now. Sure, we’re more civilised these days, what with our microwave ovens and our jet liners, but we’re still cavemen at heart. We still crave the rush of adrenaline, the endorphin highs and the buzz of a dopamine hit. And the only way we can unlock this medicine chest is by taking a risk. Telling us that speed kills and asking us to slow down is a bit like asking us to ignore gravity. We don’t drive fast because we’re in a hurry; we drive fast because it pushes the arousal buttons, makes us feel alive, makes us feel human. Dr Peter Marsh, from the Social Issues Research Centre in Oxford, says the recent rise in popularity of bungee jumping, parachuting and other extreme sports is simply man’s reaction to the safer, cotton-woolly society that’s being created.

Long before any other German politician, he had become convinced that the centre of gravity for the New Germany must be on the Rhine rather than in Berlin.

The equilibrium of the system is always in crisis, but this produces no serious consequences. The needle merely oscillates around a hypothetical centre, a statistical median. The oscillations no longer lead to the system being overturned, since it no longer has a centre of gravity. The 1929 crisis could not recur today. It has been replaced by a perpetual crisis simulation. In the same way, it is possible for the heroic or intrinsic values of a society to collapse, whereas the same values in renovated, simulated, face-lifted form (take Reagan, for example) no longer run the risk of ending in catastrophe. They are no longer in danger of having their weight plunge them to a sticky end. They either float or, like currencies, follow the writhing course of the snake. We do the same in our own lives: with a float on each side, we go forward oscillating around a hypothetical equilibrium path, keeping our distance from the fatal declinations.

The Pythagoreans had been instructed to ‘never do anything without previous deliberation: in the morning forming a plan of what was to be done later, and at night to review the day’s actions’.13 Certainly, we can imagine that if we were to be bothered to practise both these morning previews and evening reviews, considering best approaches ahead of time and later holding ourselves to account, we would live and breathe these Stoic principles more effectively than a person who merely brings them half-remembered to mind when it is too late to fully benefit from them. It sounds, though, like a lot of work. It might, however, start with a thirty-second reminder to be the best person we can be, to not attach our emotional well-being to things outside of us, to watch out for known trouble spots; likewise, we can round up the day with as brief a look back at how we behaved, whether we let ourselves down, if there’s anything we should change tomorrow. It should be neither prescriptive nor arduous. A regular period of quiet solitude helps create a bedrock of self-sufficiency that accompanies us into the social hours ahead. As the addictive pleasures and miseries of electronic communication and phone-browsing offer themselves to us every minute of the day and night, we forget the benefits of time spent calmly with and within ourselves. If we are able to find time and space each day to redress the balance, and if we use it to remind ourselves that so much of our life has nothing to do with us, and that it is only with our thoughts and actions that we need to concern ourselves, we will soon find that our centre of gravity returns to its correct place.

In practical affairs Pierre suddenly sensed that he now had a centre of gravity that had been missing before. Before, every monetary question, especially requests for money, which came his way all the time because he was a wealthy man, had always left him worried and perplexed, not knowing which way to turn. ‘To give, or not to give?’ he used to ask himself. ‘I have money and he needs it. But somebody else needs it more. Who needs it most? Maybe they’re both crooks?’ And in the old days he could never see any way out of all these speculations, so he ended up giving to all as long as he had money to give. In those days he had also had the same feeling of bafflement over every question that concerned his property, with one person telling him to do one thing and another recommending something different. Nowadays, much to his own surprise, he found he had no more doubts or misgivings over any such questions. Now there was a judge within him determining what he must do and not do according to a set of laws of which he had no understanding. He was no more concerned about money matters than he had been before, but he was no longer troubled by doubts about what to do, or not do. The first assignment of this new judge sitting within him concerned a request from a prisoner, a French colonel, who called in one day, talked endlessly about his own splendid achievements, and ended up by issuing what amounted to a demand for four thousand francs to send to his wife and children. Pierre refused him effortlessly, without a qualm, and then wondered why something as easy and simple as this could once have seemed so impossibly difficult. And even as he refused the French colonel he made up his mind that when he left Oryol he would have to invent some subterfuge in order to induce the Italian officer to accept some money, which he obviously needed.

A star is a body that is massive enough for the gravitational comptession at its centre to produce a temperature great enough for nuclear reactions to occur spontaneously. When this ignition temperature is achieved, nuclear reactions in the central region will produce an energy outflow that is eventually radiated away from its surface in the form of heat and light. The star is kept in equilibrium by the balance between its internal pressure and gravity. This is a stable balance because if the gravitational force were made slightly greater then the star's centre would be squeezed a little more, so producing faster nuclear reactions and hence a corresponding extra pressure pushing outwards. Thus a balance is quickly restored.

…the centre of gravity in her life has shifted to the past. When they were young, they would talk about the future. Now they are old, and the weight of their lives lies behind them, so they talk of the past.

The heartland is the political, cultural, demographic and – crucially – the agricultural centre of gravity. About a billion people live in this part of China, despite it being just half the size of the United States, which has a population of 327 million. Because the terrain of the heartland lent itself to settlement and an agrarian lifestyle, the early dynasties felt threatened by the non-Han regions which surrounded them, especially Mongolia with its nomadic bands of violent warriors. China chose the same strategy as Russia: attack as defence, leading to power. As we shall see, there were natural barriers which – if the Han could reach them and establish control – would protect them. It was a struggle over millennia, only fully realised with the annexation of Tibet in 1951. By the time of the famous Chinese philosopher Confucius (551–479 BCE) there was a strong feeling of Chinese identity and of a divide between civilised China and the ‘barbarous’ regions which surrounded it. This was a sense of identity shared by 60 million or so people.

If Amman was to benefit as an economic and political power centre during the time that the West Bank was part of Jordan, this was neither entirely inevitable nor purely the result of the social forces of centralisation. In part it was the product of regime policy,14 concerned that the centre of gravity of the state should stay with Amman as an important instrument in the incorporation of the West Bank. For geographical and historical reasons Jerusalem was the obvious alternate pole in the new state, not least because it had been the seat of the British administration under the mandate. As Avi Plascow has put it: ‘The [Jordanian] regime’s general policy was to prevent Jerusalem from either gaining special status or becoming a symbolic focus for divisive West Bank–East Bank antagonism.’15 The authorities in Amman set about the task with conviction.

Carlo Rovelli, an Italian theoretical physicist, is the head of the quantum gravity group at the Centre de Physique Théorique of Aix-Marseille Université. He is one of the founders of the loop quantum gravity theory and author of the international bestseller Seven Brief Lessons on Physics, Reality Is Not What It Seems, and The Order of Time. Rovelli lives in Marseille, France.

When Isaac heard Mary laugh, he felt his centre of gravity shifting.

The first time Isaac heard Mary laugh, he felt his centre of gravity shifting.

Thank goodness for short people. They have low centres of gravity.

When someone steals your heart, they also steal your centre of gravity.

There is more going on, then, than the clumsy interventions of the west in Iraq and Afghanistan and the use of pressure in Ukraine, Iran and elsewhere. From east to west, the Silk Roads are rising up once more. It is easy to feel confused and disturbed by dislocation and violence . . . . What we are witnessing, however, are the birthing pains of a region that once dominated the intellectual, cultural and economic landscape and which is now re-emerging. We are seeing the signs of the world's centre of gravity shifting—back to where it lay for millennia.

Free-will is thus a general cosmological theory of PROMISE, just like the Absolute, God, Spirit or Design. Taken abstractly, no one of these terms has any inner content, none of them gives us any picture, and no one of them would retain the least pragmatic value in a world whose character was obviously perfect from the start. Elation at mere existence, pure cosmic emotion and delight, would, it seems to me, quench all interest in those speculations, if the world were nothing but a lubberland of happiness already. Our interest in religious metaphysics arises in the fact that our empirical future feels to us unsafe, and needs some higher guarantee. If the past and present were purely good, who could wish that the future might possibly not resemble them? Who could desire free-will? Who would not say, with Huxley, "let me be wound up every day like a watch, to go right fatally, and I ask no better freedom." 'Freedom' in a world already perfect could only mean freedom to BE WORSE, and who could be so insane as to wish that? To be necessarily what it is, to be impossibly aught else, would put the last touch of perfection upon optimism's universe. Surely the only POSSIBILITY that one can rationally claim is the possibility that things may be BETTER. That possibility, I need hardly say, is one that, as the actual world goes, we have ample grounds for desiderating. Free-will thus has no meaning unless it be a doctrine of RELIEF. As such, it takes its place with other religious doctrines. Between them, they build up the old wastes and repair the former desolations. Our spirit, shut within this courtyard of sense-experience, is always saying to the intellect upon the tower: 'Watchman, tell us of the night, if it aught of promise bear,' and the intellect gives it then these terms of promise. Other than this practical significance, the words God, free-will, design, etc., have none. Yet dark tho they be in themselves, or intellectualistically taken, when we bear them into life's thicket with us the darkness THERE grows light about us. If you stop, in dealing with such words, with their definition, thinking that to be an intellectual finality, where are you? Stupidly staring at a pretentious sham! wherein is such a definition really instructive? It means less, than nothing, in its pompous robe of adjectives. Pragmatism alone can read a positive meaning into it, and for that she turns her back upon the intellectualist point of view altogether. 'God's in his heaven; all's right with the world!'—THAT'S the heart of your theology, and for that you need no rationalist definitions. Why shouldn't we all of us, rationalists as well as pragmatists, confess this? Pragmatism, so far from keeping her eyes bent on the immediate practical foreground, as she is accused of doing, dwells just as much upon the world's remotest perspectives. See then how all these ultimate questions turn, as it were, up their hinges; and from looking backwards upon principles, upon an erkenntnisstheoretische Ich, a God, a Kausalitaetsprinzip, a Design, a Free-will, taken in themselves, as something august and exalted above facts,—see, I say, how pragmatism shifts the emphasis and looks forward into facts themselves. The really vital question for us all is, What is this world going to be? What is life eventually to make of itself? The centre of gravity of philosophy must therefore alter its place. The earth of things, long thrown into shadow by the glories of the upper ether, must resume its rights. To shift the emphasis in this way means that philosophic questions will fall to be treated by minds of a less abstractionist type than heretofore, minds more scientific and individualistic in their tone yet not irreligious either.

But our fear is, that the poison may be more powerful than the food, and what is strength in her to-day may not be the sign of health, but the contrary; for it may be temporarily caused by the upsetting of the balance of life. Our fear is that evil has a fateful fascination, when it assumes dimensions which are colossal,—and though at last, it is sure to lose its centre of gravity, by its abnormal disproportion, the mischief which it creates before its fall may be beyond reparation.

4.1 Introduction A flying bird generates lift forces to counteract gravity and thrust forces to overcome drag. The magnitude of these forces can be crudely approximated using elementary physical principles. Steady flight in still air at a uniform speed and at one altitude is the simplest case. It requires balanced forces where lift equals weight and thrust equals drag as well as balanced moments of these forces about the centre of gravity. Under these relatively simple conditions the magnitude of the mechanical power involved in the generation of lift and thrust in relation to speed can be estimated. The power to generate lift is inversely proportional to flight speed and the power needed for thrust increases with the speed cubed. The total mechanical power is the sum of the lift and thrust powers and hence follows a U-shaped curve if plotted against speed. A U-shaped power curve implies that there are two optimal speeds, one where the power is minimal and a higher one where the amount of work per unit distance reaches the lowest value. The question is, does this U-shaped power curve really exist in birds?

Ukraine might be an economic joke, a place to make cracks about, but it is also a vital buffer-state. With Ukraine independent, the Russian border stays 600 miles to the east and Poland can convincingly call itself part of Central, not Eastern, Europe. Were Ukraine – or more likely Belarus – to lose its independence, Russia would be back glowering over the frontier wire, and Europe’s centre of gravity would shift away westwards.

Now a negro was dancing, and the faster he danced, the wilder grew the hidden music. Suddenly as it grew louder still, his limbs began to expand and he could touch the eight corners of the vast room with head, finger or toe. His white draperies, too, flowed out, unrolling from some compact centre within themselves. As he spun and somersaulted, his bones ceased to stiffen, his skin to bind, his muscles came untied; gravity was abated, space negated, volume grew fluid. But time danced on, to the tempo of the music without source; and when this music stopped, the negro shrank again to his usual size. In an underground cave, shining warmly from some hidden illumination, a line of swathed dancers began to move, springing up and down on the same spot with magnetic gesticulations. Their leader passed along the lines with an iron whip, lashing them like spinning-tops to make them dance more fiercely. Up and down the line he strode, more and more swiftly; and all at once, as his strokes grew more potent, the dancers began to glow. Then, as he reached each one in turn, they successively burst into flame. Leaping ever higher, these human torches filled the low-roofed cavern with their ardent rite; and finally left the floor, to circle, a chorus of serene fire-balloons, near the ceiling.

Concerning the history of Christianity. — Continual change of environment: Christian teaching is thus continually changing its centre of gravity. The favouring of low and paltry people .... The development of Caritas .... The type "Christian" gradually adopts everything that it originally rejected (and in the rejection of which it asserted its right to exist). The Christian becomes a citizen, a soldier, a judge, a workman, a merchant, a scholar, a theologian, a priest, a philosopher, a farmer, an artist, a patriot, a politician, a prince ... he re-enters all those departments of active life which he had forsworn (he defends himself, he establishes tribunals, he punishes, he swears, he differentiates between people and people, he contemns, and he shows anger). The whole life of the Christian is ultimately exactly that life from which Christ preached deliverance .... The Church is just as much a factor in the triumph of the Antichrist, as the modern State and modern Nationalism .... The Church is the barbarisation of Christianity.

The mantle of progress shifted, however, in the early modern period as a result of two great maritime expeditions that took place at the end of the fifteenth century. In the course of six years in the 1490s, the foundations were laid for a major disruption to the rhythm of long-established systems of exchange. First Christopher Columbus crossed the Atlantic, paving the way for two great land masses that were hitherto untouched to connect to Europe and beyond; then, just a few years later, Vasco da Gama successfully navigated the southern tip of Africa, sailing on to India, opening new sea routes in the process. The discoveries changed patterns of interaction and trade, and effected a remarkable change in the world’s political and economic centre of gravity. Suddenly, western Europe was transformed from its position as a regional backwater into the fulcrum of a sprawling communication, transportation and trading system: at a stroke, it became the new mid-point between east and west.

Men assumed themselves to be the centre of gravity around which women revolved, and I resented not only how naturally it came to women to anticipate their needs, but also how deft I was becoming at making these invisible.

In conformity with all that has been said on the subject up to the present, two fundamental principles reign throughout the whole plan of the war, and serve as a guide for everything else. The first is: to reduce the weight of the enemy’s power into as few centres of gravity as possible, into one if it can be done; again, to confine the attack against these centres of force to as few principal undertakings as possible, to one if possible; lastly, to keep all secondary undertakings as subordinate as possible. In a word, the first principle is, to act concentrated as much as possible. The second principle runs thus to act as swiftly as possible; therefore, to allow of no delay or detour without sufficient reason.

[T]he first consideration in the combination of a plan for a war, is to determine the centres of gravity of the enemy’s power, and, if possible, to reduce them to one.