Cit Quotes

(..)Fate has al­ways been a po­tent force in Rus­sia, where, for gen­er­ations, cit­izens have had lit­tle con­trol over their own des­tinies. Fate can be a bitch, but, as Za­it­sev, Dvornik, and Onofre­cuk had dis­cov­ered, it can al­so be a tiger.

Rokas vēziens, plaukstas mājiens, acumirklis, un tu jau esi pavisam cits. Cilvēks nevar neko par sevi zināt, izrādās. Nevar neko paredzēt, kaut šķietas sevi pazīstam...

Menulis itu, adalah menitipkan hati melalui kata-kata

...ja mēs visi nemēģināsim sagādāt cits citam pēc iespējas vairāk prieka, tad mēs neņemsim labu galu. "Tu nedrīksti pārlieku bēdāties...

[..] es neesmu nekas cits, kā pērļu zvejnieks, kurš šais bezgalīgos pasaules dziļumos nolaidies, lai sazvejotu sevim, tik daudz pērļu, ka varētu sevim nopirkties tiesības citā pasaulē dzīvot.

To settle down, to Make Good, to sell your soul for a villa and an aspidistra! To turn into the typical little bowler-hatted sneak—Strube’s “little man”—the little docile cit who slips home by the six-fifteen to a supper of cottage pie and stewed tinned pears, half an hour’s listening-in to the B.B.C. Symphony Concert, and then perhaps a spot of licit sexual intercourse if his wife “feels in the mood!” What a fate! No, it isn’t like that that one was meant to live.

Kad ārzemniekiem reizēm cenšos izstāstīt, ko nozīmē būt latvietim, tad parasti saku tā: latvieši dzīvo nevis ciematos, bet mežos, atsevišķi cits no cita. Latvietis jūtas brīnišķīgi tikai tad, ja pa logu nevar redzēt nevienu citu latvieti. Tā tas ir. Varu apliecināt. Protams, tam ir blakusefekts – tautas, kas vēsturiski nav dzīvojušas ciematos, izjūt zināmas grūtības pieņemt kolektīvus lēmumus. Katrs pats sev saimnieks un karalis. Vārdu sakot, tipiska režisora mentalitāte.

Ketika aku begitu merindukanmu,bolehkah kuterbangkan layang-layanganku? Hanya untuk menyapa dan memberitahu; di bawah sini aku masih menunggu :D

Penantian itu tidak pernah menyakitkan, selama masih ada kerinduan, harapan dan kepercayaan. Pada akhirnya kenanganlah yang akan membawanya pulang.

Il dolore aveva un suo modo di scomporre il tempo. Pensavo al minuto successivo, all'ora successiva. Non c'era abbastanza spazio nella mia mente per mettere insieme tutti quei pezzi, per trovare le parole per riassumerla nella sua interezza. Ma la parte dell'"andare avanti", per quella le parole le avevo. 'Trova un modo per andare avanti' dissi. 'Non deve necessariamente essere buono, o nobile. Basta che sia un motivo.' Conoscevo il mio: c'era una fame dentro di me e c'era sempre stata. Una fame più forte del dolore, più forte dell'orrore. Continuava a mordere anche dopo che ogni altra cosa dentro di me si era arresa. E quando finalmente le diedi un nome, scoprii che era qualcosa di molto semplice: desiderio di vivere.

Tak bisa kukatakan, maka akan kutuliskan...

aku tak mau menjanjikan kejaiban aku hanya ingin kita menjalani kisah cinta berdasarkan kenyataan ♥

Cintaku ada di ujung jari-jariku

At the city citadel,citation is for a cit who ennobles his citizenship.

Atmiņa arī nav vairāk nekas cits kā pagājušās dzīves atspīdums mūsu prātā. Tāpēc iešana pa atmiņu pēdām ir iešana pa miroņu valstību.

aFor by grace you have been saved bthrough *faith, and that not of yourselves; cit is the gift of God, 9 not of aworks, lest anyone

8For  zby grace you have been saved  athrough faith. And this is  bnot your own doing;  cit is the gift of God, 9 dnot a result of works,  eso that no one may boast.

8For  zby grace you have been saved  athrough faith. And this is  bnot your own doing;  cit is the gift of God,

Gravity is the root of lightness; stillness the ruler of movement.” (Mueller, op. cit., p. 69.)

Kas cits bija bērnība, ja ne pāreja no gaismas tumsā, dvēseles lēna slīkšana ikdienas pelēcības okeānā?

All languages that derive fromLatin form the word 'compassion' by combining the prefix meaning 'with' (com-) and the root meaning 'suffering' (Late Latin, passio). In other languages- Czech, Polish, German, and Swedish, for instance- this word is translated by a noun formed of an equivalent prefixcombined with the word that means 'feeling' (Czech, sou-cit; Polish, wsspół-czucie; German, Mit-gefühl; Swedish, medkänsla). In languages that derive from Latin, 'compassion' means: we cannot look on coolly as others suffer; or, we sympathize with those who suffer. Another word with approximately the same meaning, 'pity' (French, pitié; Italian, pietà; etc.), connotes a certain condescension towards the sufferer. 'To take pity on a woman' means that we are better off than she, that we stoop to her level, lower ourselves. That is why the word 'compassion' generally inspires suspicion; it designates what is considered an inferior, second-rate sentiment that has little to do with love. To love someone out of compassion means not really to love. In languages that form the word 'compassion' not from the root 'suffering' but from the root 'feeling', the word is used in approximately the same way, but to contend that it designates a bad or inferior sentiment is difficult. The secret strength of its etymology floods the word with another light and gives it a broader meaning: to have compassion (co-feeling) means not only to be able to live with the other's misfortune but also to feel with him any emotion- joy, anxiety, happiness, pain. This kind of compassion (in the sense of soucit, współczucie, Mitgefühl, medkänsla) therefore signifies the maximal capacity of affective imagination, the art of emotional telepathy. In the hierarchy of sentiments, then, it is supreme. By revealing to Tomas her dream about jabbing needles under her fingernails, Tereza unwittingly revealed that she had gone through his desk. If Tereza had been any other woman, Tomas would never have spoken to her again. Aware of that, Tereza said to him, 'Throw me out!' But instead of throwing her out, he seized her and kissed the tips of her fingers, because at that moment he himself felt the pain under her fingernails as surely as if the nerves of her fingers led straight to his own brain. Anyone who has failed to benefit from the the Devil's gift of compassion (co-feeling) will condemn Tereza coldly for her deed, because privacy is sacred and drawers containing intimate correspondence are not to be opened. But because compassion was Tomas's fate (or curse), he felt that he himself had knelt before the open desk drawer, unable to tear his eyes from Sabina's letter. He understood Tereza, and not only was he incapable of being angry with her, he loved her all the more.

Sieviete, kuru iekāro cits, kaut arī tas būtu kaisles apsēsts zārcinieks, tūlīt kļūst vērtīgāka nekā iepriekš. Tā nu ir, ka cilvēks daudz vairāk dzīvo no relatīvām nekā no absolūtām vērtībām.

He said sometimes when you're young you have to think about things, because you're forming your value-sets and you keep coming up with Data Insufficient and finding holes in your programs. So you keep trying to do a fix on your sets. And the more powerful your mind is and the more intense your concentration is, the worse damage you can do to yourself, which is why, Justin says, Alphas always have trouble and some of them go way off and out-there, and why almost all Alphas are eccentric. But he says the best thing you can do if you're too bright for your own good is what the Testers do, be aware where you got which idea, keep a tab on everything, know how your ideas link up with each other and with your deep-sets and value-sets, so when you're forty or fifty or a hundred forty and you find something that doesn't work, you can still find all the threads and pull them. But that's not real easy unless you know what your value-sets are, and most CITs don't. CITs have a trouble with not wanting to know that kind of thing. Because some of them are real eetee once you get to thinking about how they link. Especially about sex and ego-nets. Justin says inflexibility is a trap and most Alpha types are inward-turned because they process so fast they're gone and thinking before a Gamma gets a sentence out. Then they get in the habit of thinking they thought of everything, but they don't remember everything stems from input. You may have a new idea, but it stems from input somebody gave you, and that could be wrong or your senses could have been lying to you. He says it can be an equipment-quality problem or a program-quality problem, but once an Alpha takes a falsehood for true, it's a personal problem.

[...] Ora ti racconto una cosa che ho sentito alla televisione di un bar:in Africa c'è un serpente che non è velenoso,non fa nulla,si chiama "falso serpente corallo",perchè è uguale al serpente corallo che invece è velenoso assai. Insomma,questo serpente è evitato da tutti gli animali,perchè hanno paura che li morda.Ma sono dei brodi perchè non gli farebbe mica nulla. E lui,capito,va in giro e fa il serpente velenoso. E lo fa e ci gode. Lo fa fino a che non incontra qualcuno che lo riconosce per quello che è:un falso serpente corallo. E lo sai qual'è l'unico animale che lo riconosce al volo e lo mangia a morsi? Prova un pò a indovinare. Pensaci pure...non lo sai? Te lo dico io. E' il vero serpente corallo. Il vero serpente corallo lo riconosce subito. Lo vede subito che è un buffone e un impostore. Ecco,oggi una cosa simile è successa a te. Sei andato sul muso a dei ragazzini facendo finta di essere uno cattivo,ma purtroppo per te uno cattivo l'hai trovato davvero. Sono io." cit. La storia di Faccia

… kitschul este, in esenta, negatia absoluta a cacatului; atit in sensul propriu cit si in cel figurat al cuvintului; kitschul exclude din cimpul sau vizual tot ce-i esential inacceptabil in existenta umana.

- Vai katrā ziņā kaut kam arvien jābūt patiesībai? - Laikam ne. Kāpēc? - Es nezinu. Bet iespējams, ka būtu mazāk karu, ja cilvēki tik ļoti negribētu pārliecināt cits citu par savas personiskās patiesības pareizību.

Vai tikai cilvēkiem lemta tā laime – sāpes ar asarām baltas skalot? Varbūt arī zirgi raud, tā – galvas cits citam uz pleca uzlikuši? Vai varbūt tā ir vasaras migla, kas rit pār viņu spožajiem kakliem kā siltas lāses?

Jika ada yang ingin kuberikan untukmu, itu hanyalah sekotak Crayon. . . Untuk mewarnai langitmu yang kelabu. Dipagi hari. . .kamu bisa mewarnainya dengan merah muda yah langit dengan matahari terbit memang indah. Disiang hari buatlah banyak cahaya matahari dengan kuning keemasan dan campurkan juga biru yang menenangkan. Namun jika kau ingin cuaca sejuk segar, kau boleh gunakan warna perak dan putih untuk cahaya kilat dan hujan yang lebat. Ada apa dibalik hujan? kutemukan jawaban. . .mari gunakan semua warna yang kau punya, ciptakan Pelangi. Pita indah warna-warni. Biarkan harimu berseri. Dan senja datang. . . ayo gunakan sang Jingga yang jelita, ucapkan selamat tinggal pada bola cahaya raksasa. Hari menggelap?belum! mari kita torehkan Ungu dengan titik-titik cahaya . . .selanjutnya kau boleh menghitamkannya, biarkan gelap menemani mimpimu tapi jangan lupa simpan sebuah bintang díbawah bantal, bersama dengan kotak warnamu . . . Esok warnai lagi langitmu dengan warna apapun yang kau mau. . . Berjanjilah jangan biarkan langitmu kelabu!

8For  zby grace you have been saved  athrough faith. And this is  bnot your own doing;  cit is the gift of God, 9 dnot a result of works,  eso that no one may boast. 10For  fwe are his workmanship,  gcreated in Christ Jesus  hfor good works,  iwhich God prepared beforehand,  jthat we should walk in them.

Amerikāņiem piemīt liela nelaime. Viņi ir bara cilvēki. Viņi grib iet uz augšu pūļos un tāpēc arī laižas dibenā baros, cits aiz cita kā auni, Tā tas te gājis no zeltraču laikiem līdz lielajai depresijai un šodienai. Cilvēkam, kam pietiek dūšas būt drusku savādākam nekā citi, šinī zemē ir laba un ērta dzīve.

Mēs neesam nekas cits kā visīstākie, visnožēlojamākie sava vēdera vergi. Netiecieties pēc tikumības un taisnīguma, mani draugi, labi uzmaniet savu kuņģi, barojiet to rūpīgi un saprātīgi. Tad bez kādas piepūles tikums un miers nāks pār jūsu sirdi, jūs būsiet labi pilsoņi, mīloši vīri un maigi tēvi - krietni dievbijīgi ļaudis.

Another key feature? Thanks to the commitment and common sense of Dr. Randy Dupont, clinical director of emergency psychiatric services at the University of Tennessee Medical Center and a founding member of the Memphis CIT, if the cops brought someone to the center for an assessment, they were not turned away with some bureaucratic excuse.

Berkeley affirmed the existence of personal identity, “I my self am not my ideas, but somewhat else, a thinking active principle that perceives . . .” (Dialogues, 3); Hume, the skeptic, refutes this identity and makes of every man “a bundle or collection of different perceptions, which succeed each other with an inconceivable rapidity” (op. cit., I, 4, 6).

8For  z by grace you have been saved  a through faith. And this is  b not your own doing;  c it is the gift of God, 9 d not a result of works,  e so that no one may boast.

l’intérieur de son langage, [Nietzsche] tuait l’homme et Dieu à la fois » (M. Foucault, Les Mots et les Choses, op. cit., p. 317-318). On se souviendra cependant que, dès 1926, André Malraux avait annoncé cette mort de l’homme, concomitante de celle de Dieu, en écrivant dans La Tentation de l’Occident : « l’homme est mort, après Dieu » (Paris, Grasset, 1926, p. 166).

Virtutea şi etica reprezintă o linie de mijloc, şi anume o linie de mijloc între două vicii, unul generat de exces, şi celălalt de insuficienţă, precum şi că ea este astfel deoarece, atît în domeniul pasiunilor, cît si în cel al actelor, ea tinde direct spre măsura justă. De aceea si este dificil să atingem desăvîrşirea; căci în orice lucru este dificil să atingi punctul de echilibru, la fel cum centrul unui cerc nu poate fi determinat de oricine, ci numai de un cunoscător. Tot astfel, pentru oricine e uşor sa se mînie, să-şi ofere sau să-si cheltuie averea; dar nu este deloc la îndemîna oricui să ştie faţă de cine, cit, cînd, pentru ce şi în ce mod trebuie sa o facă. De aceea, a proceda bine este un lucru tot atît de rar pe cit e de lăudabil si frumos.

Impressive, indeed. Evaluations of the Memphis CIT program reveal improvements in community safety, reduced officer call time on mental illness (MI) dispatches, and reduced response times. Injuries to officers dropped from over five per thousand events to under one per thousand. And, most impressive: prior to the introduction of the program, officers were jailing 20 percent of the mentally ill people they encountered; today it’s 2 percent.8

Principom, ktory dodava myslienke dynamicku silu korespondovat s jej predmetom, a tak zvladnut akukolvek nepriaznivu ludsku skusenost, je zakon pritazlivosti, ktory je inym oznacenim pre lasku. Je to vecny a fundamentalny princip, ktory je podstatou vsetkych veci, kazdeho filozofickeho systemu, nabozenstva i vedy. Zakonu lasku sa neda uniknut. To cit prepoziciava mysleniu vitalitu. Cit je tuzba a tuzba je laska. Myslienka presiaknuta laskou sa stava neporazitelnou.

The Law and the Prophets were until John; since then  a the good news of the kingdom of God is preached, and  b everyone forces his way into it. [5] 17But  c it is easier for heaven and earth to pass away than for one dot of the Law to become void.

1.6 Understand nature’s practical lessons. a. Maximize your evolution. b. Remember “no pain, no gain.” c. It is a fundamental law of nature that in order to gain strength one has to push one’s limits, which is painful. 1.7 Pain + Reflection = Progress

Redzēdams viņu peldam, devos atpakaļ un atnesu frotē dvieli un peldmēteli. Tad notupos uz granītbluķa un gai­dīju. Redzēju viņas galvu ar augstu uzsietajiem matiem - mazu mazītiņu ūdens plašumā — un atskārtu, ka viņa ir viss, kas man pieder; gribējās pasaukt, lai griežas atpakaļ. Taču bija tāda sajūta, ka viņai kaut kas jāizcīna ar sevi un tieši šajā brīdī — ūdens viņai bija liktenis un jautā­jums, un atbilde, un tas bija jāpārvar vienai, kā tas kat­ram mēdz būt; cits tur neko nevar līdzēt, vienīgi atrasties tuvumā, lai spētu iedot mazliet siltuma.

Jūtu Alekša skatienu. Mute man izkaltusi, esmu apžilbusi saulē. Novērsusies raugos uz simtiem cilvēku,kas,padzīti no mājām un savas dzīves, ir ieradušies šajā putekļainajā, netīrajā vietā tāpēc vien,lai drīkstētu just,domāt un izvēlēties paši. Neviens taču nevarēja zināt, ka pat tas ir meli - ka īstenībā jau mēs nevaram izvēlēties, vismaz pilnībā ne. Mūs vienmēr grūsta un stumda, un spiež izvēlēties vienu vai otru ceļu. Neatliek nekas cits kā tikai soļot uz priekšu, atkal un atkal uz priekšu, līdz beigās nonākam uz ceļa, kuru nemaz neesam izvēlējušies.

Fiul lui Stalin si-a jertfit viata pe altarul cacatului. A muri pentru cacat nu inseamna o moarte pagubita de semnificatii. Nemtii care si-au sacrificat viata pentru a extinde cit mai departe spre rasarit granitele imperiului lor, rusii care au murit pentru a face ca puterea lor sa ajunga cit mai departe spre apus, da, acestia au murit intr-adevar jertfindu-se pe altarul unei prostii, iar moartea lor e lipsita de sens si de valoare generala. In schimb, moartea odraslei lui Stalin a fost singura metafora in toiul universalei imbecilitati a razboiului mondial.

Professor Sutton proves conclusively in his three volume history of Soviet technological development that the Soviet Union was almost literally manufactured by the U.S.A. Sutton quotes a report by Averell Harriman to the State Department in June, 1944 as stating:   -> "Stalin paid tribute to the assistance rendered by the United States to Soviet industry before and during the war. He said that about two-thirds of all the large industrial enterprise in the Soviet Union had been built with United States help or technical assistance." (Sutton, op. cit., Vol. II, p. 3.) <-   Remember that this

Questo folle uomo mi sta facendo tornare la gioia di vivere, quella gioia che avevo perso alla vista del corpo di mia madre privo di vita e che era stata sostituita, col tempo, da semplice gioia. Esiste una profonda, ma ineffabile, differenza tra la gioia e la gioia di vivere e sono pochi coloro i quali riescono a coglierla. La gioia è solo un aspetto esteriore, quasi un accessorio posto sul nostro corpo, mentre la Gioia di vivere, quella con la G maiuscola, è un modo di essere, una parte dell’essenza dell’individuo. È un qualcosa che si sente dentro." cit. Silvia Devitofrancesco, "Lo specchio del tempo

oficios, como escribió Julio Camba: «Yo sé de una señora que, deseando recobrar su perdida esbeltez, se sometió durante varios meses a un tra-tamiento intensivo de masaje, con el siguiente resultado: que ella se quedó como estaba, pero su masajista perdió cinco kilos de peso. Desde entonces, la buena señora le niega al masaje toda virtud terapéutica y, si nos coloca-mos en su punto de vista no tendremos más remedio 21/ Lodge, David. 2002. Op. cit. , p.52. que darle la razón; pero también tiene razón el masajista cuando afirma que el masaje es el mejor sistema de adel-gazamiento que existe en el mundo.»22

Komunální politika většinou rezignovaně odumírá na malé poměry. Lokální ctižádost přestává existovat, tak jako už neexistuje a neroste ivančický chřest. Žít v Olomouci nebo v Kutné Hoře platí za jakési vyhnanství. Zatratili jsme lokální cit, aniž bychom získali cit státní. Malé poměry nevznikají tím, že máme malá města, nýbrž tím, že jsme v nich neradi. Hledá-li člověk romantické dobrodružství, je mu v takovém případě jeho zahrádka ovšem příliš malá; ale chce-li uhrabat cestičky nebo vyplet bejlí, shledá, že je zatraceně veliká, větší, než vůbec tušil. Jak zřejmo, v odhadu velikostí a poměrů záleží na hledisku, které volíme.

The same cause which may increase the [net] revenue of the country’ (i.e., as Ricardo explains in the same passage, ‘the revenues of landlords and capitalists’, whose wealth, from the economic point of view, is equivalent to the wealth of the nation), ‘may at the same time render the population redundant and deteriorate the condition of the labourer’ (Ricardo, op. cit., p. 469). ‘The constant aim and the tendency of every improvement in machinery is, in fact, to do away entirely with the labour of man, or to lessen its price by substituting the labour of women and children for that of grown-up men, or of unskilled for that of skilled workmen’ (Ure, op. cit., p. 23).

Embrace Reality and Deal with It 1.1 Be a hyperrealist. a. Dreams + Reality + Determination = A Successful Life. 1.2 Truth—or, more precisely, an accurate understanding of reality—is the essential foundation for any good outcome. 1.3 Be radically open-minded and radically transparent. a. Radical open-mindedness and radical transparency are invaluable for rapid learning and effective change. b. Don’t let fears of what others think of you stand in your way. c. Embracing radical truth and radical transparency will bring more meaningful work and more meaningful relationships. 1.4 Look to nature to learn how reality works. a. Don’t get hung up on your views of how things “should” be because you will miss out on learning how they really are. b. To be “good,” something must operate consistently with the laws of reality and contribute to the evolution of the whole; that is what is most rewarded. c. Evolution is the single greatest force in the universe; it is the only thing that is permanent and it drives everything. d. Evolve or die. 1.5 Evolving is life’s greatest accomplishment and its greatest reward. a. The individual’s incentives must be aligned with the group’s goals. b. Reality is optimizing for the whole—not for you. c. Adaptation through rapid trial and error is invaluable. d. Realize that you are simultaneously everything and nothing—and decide what you want to be. e. What you will be will depend on the perspective you have. 1.6 Understand nature’s practical lessons. a. Maximize your evolution. b. Remember “no pain, no gain.” c. It is a fundamental law of nature that in order to gain strength one has to push one’s limits, which is painful. 1.7 Pain + Reflection = Progress. a. Go to the pain rather than avoid it. b. Embrace tough love. 1.8 Weigh second- and third-order consequences. 1.9 Own your outcomes. 1.10 Look at the machine from the higher level. a. Think of yourself as a machine operating within a machine and know that you have the ability to alter your machines to produce better outcomes. b. By comparing your outcomes with your goals, you can determine how to modify

Un tikai lūgšana ir stiprākā no mums, Kas vienīgā pie mīlestības prasās. Cits it nekas - ne spēks, ne pienākums - Ne graudu ceļ, ne koku zaļās vasās. Bet tikai tas, ka mīlestību lūdz Uz visām pusēm, tikko acis vaļā. (Tā arī žēlojas un raud, un sūdz, Tāpēc, ka pietrūkst kaut kas zemē zaļajā.) To nevar atdabūt ne spēks, ne naids, Ne taisnība, kad pienākas un prasām. Ne arī izmisums vai žēlīgs vaids, Bet tikai: stāvi te starp zaļām vasām Šai agrā rītausmā vai pusnaktī - un lūdz, Un tālas smaržas, skaņas kopā jauksies. Un nevar būt, ka kāds aiz tālas rūts Tikpatām tāls un pilns tev neatsauksies. Jo lūgšana ir stiprākā no mums, Mēs nezinām, cik tālu viņa staro. Ir vara - tikai milzīgs nogurums, Un mūžīga ir nāve tam, kas karo.

In fact, Hinduism�s pervading influence seems to go much earlier than Christianity. American mathematician, A. Seindenberg, has for example shown that the Sulbasutras, the ancient Vedic science of mathematics, constitute the source of mathematics in the Antic world, from Babylon to Greece : � the arithmetic equations of the Sulbasutras he writes, were used in the observation of the triangle by the Babylonians, as well as in the edification of Egyptian pyramids, in particular the funeral altar in form of pyramid known in the vedic world as smasana-cit (Seindenberg 1978: 329). In astronomy too, the "Indus" (from the valley of the Indus) have left a universal legacy, determining for instance the dates of solstices, as noted by 18th century French astronomer Jean-Sylvain Bailly : � the movement of stars which was calculated by Hindus 4500 years ago, does not differ even by a minute from the tables which we are using today". And he concludes: "the Hindu systems of astronomy are much more ancient than those of the Egyptians - even the Jews derived from the Hindus their knowledge �. There is also no doubt that the Greeks heavily borrowed from the "Indus". Danielou notes that the Greek cult of Dionysos, which later became Bacchus with the Romans, is a branch of Shivaism : � Greeks spoke of India as the sacred territory of Dionysos and even historians of Alexander the Great identified the Indian Shiva with Dionysos and mention the dates and legends of the Puranas �. French philosopher and Le Monde journalist Jean-Paul Droit, recently wrote in his book "The Forgetfulness of India" that � the Greeks loved so much Indian philosophy, that Demetrios Galianos had even translated the Bhagavad Gita �.

There are occasions, however, when even S holds a secret delight or two in the form of a pink, such as the one I found among the citations (or "cits" for short) for "sex kitten": sex kitten sex pot There is no essential difference in these defs [definitions], but they're not the same. Some differentiation shd be made. The pink was written by one of our former physical science editors infamous for commenting as brusquely as possible on things beyond his remit... Another one of our science editors who was reviewing the batch later was apparently irritated by this note, and decided to comment on what he no doubt saw as needless meddling. His typewritten response to the note about "sex kitten" reads, "I will no doubt regret saying this but I think you have misconstrued the meaning of 'physical' science somewhere along here." But a pink's a pink. Steve acted on it for the Tenth, adding the word "young" to the definition for "sex kitten.

7But we have this treasure in  pjars of clay,  qto show that the surpassing power belongs to God and not to us. 8We are  rafflicted in every way, but not crushed; perplexed, but not driven to despair; 9persecuted, but  snot forsaken;  tstruck down, but not destroyed; 10 ualways carrying in the body the death of Jesus,  vso that the life of Jesus may also be manifested in our bodies. 11For we who live are always being given over to death for Jesus’ sake, so that the life of Jesus also may be manifested in our mortal flesh. 12So  wdeath is at work in us, but life in you. 13Since we have  xthe same spirit of faith according to what has been written,  y“I believed, and so I spoke,” we also believe, and so we also speak, 14knowing that  zhe who raised the Lord Jesus  awill raise us also with Jesus and  bbring us with you into his presence. 15For  cit is all for your sake, so that as  dgrace extends to more and more people it may increase thanksgiving,  eto the glory of God.

CIT INTERNATIONAL OFFERS NINE techniques of nonverbal communication (for example, “Maintain limited eye contact . . . and . . . a neutral facial expression”; “Minimize body movements such as excessive gesturing, pacing, fidgeting or weight shifting”; “Place your hands in front of your body in an open and relaxed position”) and fifteen for verbal de-escalation (for example, “Remember that there is no content except trying to calmly bring the level of arousal down to a safer place”; “Do not get loud or try to yell over a screaming person”; “Do not be defensive even if comments or insults are directed at you”; “Be very respectful even when firmly setting limits”; “Do not try to argue or convince”; “Explain limits and rules in an authoritative, firm, but respectful tone”). The long list of tips and techniques ends with this pearl: “There is nothing magical about talking someone down. You are simply transferring your own sense of calm and respectful, clear limit setting to the agitated person.”13

Písmo je "zjevující se Bůh". Žádné velké podrobnosti, velkorysý rozmach, nekonečná perspektiva, odvážné linie. To velkorysé přehlížení nesrovnalostí, věcných nepřesností, i zjevných chyb. Redaktoři měli cit pro Boží styl. Vždyť v jedné z těch mnohých kritických redakcí se mohlo něco udělat proto, aby evangelia měla stejnou verzi otčenáše, stejnou verzi proměňování, aby se Jan srovnal s ostatními evangelisty alespoň co do dne slavení Poslední večeře. Ve Starém Zákoně aby byla vybrána pravděpodobnější verze Stvoření a při datování událostí nelítala staletí. Jim to bylo ale úplně jedno! Já tenhle styl miluju. Proto mám také velmi rád ikony, protože mi tento styl připomínají. Třeba snímání Ježíše z kříže, všimni si tam těch žebříků. Ten žebřík nemůže dobře stát ani sám o sobě, a už vůbec není možné, aby se na něj někdo postavil a udržel se. Ikonografům to ale bylo úplně jedno, jsou zde sice všechny zákony statiky porušeny, ale zde jde o víc než nějakou statiku. Ikony jsou autentickým a uměleckým výkladem Písma svatého.

Kad es biju zēns, nomira mans vectēvs. Viņš bija tēlnieks un ļoti labs cilvēks. Viņš mīlēja pasauli un cīnījās pret naba­dzību, un viņa rokas vienmēr kaut ko veidoja. Viņš taisīja mums rotaļlietas un savā mūžā izgatavoja ne­skaitāmus darinājumus. Un, kad viņš nomira, es pēkšņi sapratu, ka raudu nevis par viņu pašu, bet par to, ko viņš vairs nedarīs. Es raudāju tādēļ, ka veetēvs nekad vairs netaisīs rotaļlietas, negriezīs koka figū­riņas, nepalīdzēs mums audzēt baložus, nespēlēs vi­joli un nestāstīs joku stāstus tā, kā to neprata neviens cits. Vectēvs bija daļa no mums, kad viņš nomira, tā visa pēkšņi vairs nebija, un neviens nespēja šo robu aizpildīt. Viņš bija neparasts cilvēks. Viņš bija ļoti va­jadzīgs cilvēks. Es neesmu varējis samierināties ar viņa nāvi. Bieži es domāju tieši par to, cik daudz brī­nišķu kokgrebumu viņa nāve sev paņēma līdz, cik daudz joku stāstu palika neizstāstītu, cik daudz ba­ložu nenoglāstītu. Viņš veidoja pasauli. Viņš deva pasaulei kaut ko no sevis. Tai naktī, kad viņš nomira, tā kļuva daudz, daudz nabagāka.

U svim jezicima koji su se razvili iz latinskoga riječ sućut sastoji se od prefiksa "su-" (com-) i riječi koja je prvobitno značila "patnja" (com-passion). U drugim jezicima, na primjer u češkom, poljskom, njemačkom i švedskom, riječ je izvedena kao supstantiv složen od istog prefiksa i riječi koja znači "osjećaj" (češki sou-cit, poljski wspol-czucie, njemački Mit-gefühl, švedski med-känsla). U jezicima razvijenim iz latinskoga riječ sućut (com-passion) znači ne možemo hladno promatrati patnje drugog čovjeka ili sudjelujemo u patnjama drugog čovjeka. Iz druge riječi koja ima približno isto značenje, pitie (engleski pity, talijanski pieta itd.) odzvanja čak i stanovita nadmoć u odnosu na onoga koji pati. Avoir de la pitie pour une femme znači da smo u boljem položaju nego ta žena, da se naginjemo nad nju, spuštamo k njoj. U tome i jest razlog zašto riječi compassion i pitie izazivaju nepovjerenje - čini se da one označavaju loš, drugorazredan osjećaj koji nema gotovo ničeg zajedničkog s ljubavlju. Voljeti nekoga iz sućuti znači, u stvari, ne voljeti ga. U jezicima u kojima korijen riječi sućut ne čini riječ patnja (passio), nego riječ osjećaj ta riječ se upotrebljava u približno istom značenju, ali se nikako ne može reći da označava drugorazredan, loš osjećaj. Tajna moć njene etimologije obasjava riječ drugom svjetlošću i daje joj šire značenje - suosjećanje. A suosjećati znači umjeti proživljavati s drugim njegovu nesreću, ali isto tako i dijeliti s njim neke druge osjećaje kao: strepnju, tugu, žalost, radost, bol. To suosjećanje (u smislu wspolczucie, Mitgefühl, medkänsla) izražava, prema tome, najvišu sposobnost osjećajne imaginacije, vještinu telepatije osjećaja. A to je, u hijerarhiji osjećaja, onaj najviši.

What is involved in appearing to court me?” He quirked an eyebrow at her. “You haven’t been courted before? What about the climbing cits and baronets’ sons? They never came up to scratch?” “Many of them did.” She wondered what he’d look like if somebody were to shave off those piratical eyebrows. “They did not bother much with the other part of the business.” “The wooing?” “The nonsense.” “We need the nonsense,” he said. “We need to drive out at the fashionable hour; we need to be seen arm in arm at the social events. I need to call upon you at the proper times with flowers in hand, to spend time with your menfolk when I creditably can. I’ll carry your purchases when you go shopping and be heard begging you to save your waltzes for me.” “There’s a problem,” she said, curiously disappointed to see the flaw in his clever scheme. He was a wonderful dancer; that was just plain fact. And she loved flowers, and loved the greenery and fresh air of Hyde Park. She also liked to shop but generally contented herself with the occasional minor outing with her sisters. And to hear him begging for her waltzes… “What sort of problem can there possibly be? Couples are expected to court in spring. It’s the whole purpose behind the Season.” “If you court me like that, Their Graces will get wind of it. They very likely already know you’ve called on me.” “And this is a problem how?” He wasn’t a patient man, or one apparently plagued with meddlesome parents. “They will start, Mr. Hazlit. They will get their hopes up. They will sigh and hint and quiz my siblings, all in hopes that you will take me off their hands.” “Then they will be disappointed. Parents expect to be disappointed. My sister was a governess, and she has explained this to me.” He looked like he was winding up for a lecture before the Royal Society, so she put a hand on his arm. “I do not like to disappoint Their Graces,” she said quietly. “They have suffered much at the hands of their children.” He blinked at her, his lips pursing as if her sentiments were incomprehensible. “I won’t declare for you,” he said. “If they let their hopes be raised by a few silly gestures, then that is their problem. You have many siblings. Let them fret over the others.” “It isn’t like that.” She cocked her head to study him. Hadn’t he had any parents at all? “I could have seventeen siblings, and Their Graces would still worry about me. You mentioned having sisters. Do you worry less about the one than the other?” “I do not.” He didn’t seem at all pleased with this example. “I worry about them both, incessantly. Excessively, to hear them tell it, but they have no regard for my feelings, else they’d write more than just chatty little…” “Yes?” “Never mind.” Some

What are the great poetical names of the last hundred years or so? Coleridge, Wordsworth, Byron, Shelley, Landor, Keats, Tennyson, Browning, Arnold, Morris, Rossetti, Swinburne—we may stop there. Of these, all but Keats, Browning, Rossetti were University men, and of these three, Keats, who died young, cut off in his prime, was the only one not fairly well to do. It may seem a brutal thing to say, and it is a sad thing to say: but, as a matter of hard fact, the theory that poetical genius bloweth where it listeth, and equally in poor and rich, holds little truth. As a matter of hard fact, nine out of those twelve were University men: which means that somehow or other they procured the means to get the best education England can give. As a matter of hard fact, of the remaining three you know that Browning was well to do, and I challenge you that, if he had not been well to do, he would no more have attained to write Saul or The Ring and the Book than Ruskin would have attained to writing Modern Painters if his father had not dealt prosperously in business. Rossetti had a small private income; and, moreover, he painted. There remains but Keats; whom Atropos slew young, as she slew John Clare in a mad-house, and James Thomson by the laudanum he took to drug disappointment. These are dreadful facts, but let us face them. It is—however dishonouring to us as a nation—certain that, by some fault in our commonwealth, the poor poet has not in these days, nor has had for two hundred years, a dog’s chance. Believe me—and I have spent a great part of ten years in watching some three hundred and twenty elementary schools, we may prate of democracy, but actually, a poor child in England has little more hope than had the son of an Athenian slave to be emancipated into that intellectual freedom of which great writings are born.’ (cit. The Art of Writing, Sir Arthur Quiller-Couch) Nobody could put the point more plainly. ‘The poor poet has not in these days, nor has had for two hundred years, a dog’s chance . . . a poor child in England has little more hope than had the son of an Athenian slave to be emancipated into that intellectual freedom of which great writings are born.’ That is it. Intellectual freedom depends upon material things. Poetry depends upon intellectual freedom. And women have always been poor, not for two hundred years merely, but from the beginning of time. Women have had less intellectual freedom than the sons of Athenian slaves. Women, then, have not had a dog’s chance of writing poetry. That is why I have laid so much stress on money and a room of one’s own. However, thanks to the toils of those obscure women in the past, of whom I wish we knew more, thanks, curiously enough to two wars, the Crimean which let Florence Nightingale out of her drawing-room, and the European War which opened the doors to the average woman some sixty years later, these evils are in the way to be bettered. Otherwise you would not be here tonight, and your chance of earning five hundred pounds a year, precarious as I am afraid that it still is, would be minute in the extreme.

Unor astfel de oameni ma voi arta asa cum sunt 5. Dar cu ce folos vor ei lucrul acesta? Doresc cumva sa ma felicite, dupa ce vor fi aflat cit de mult m-am apropiat de Tine prin darul pe care Tu mi l-ai dat, si sa se roage pentru mine cind vor fi aflat cit de mult zabovesc sub povara greutatii mele? Ma voi arata lor, celor care sint in acest fel. Caci, o, Dumnezeule al meu, nu e putin lucru ca tie sa ti se aduca multumiri de catre multi dintre noi si sa-Ti se adreseze multe rugaciuni pentru noi. Sufletul lor fratesc sa iubeasca in mine ceea ce Tu le arati ca merita sa fie iubit, si sa deplinga ceea ce Tu le arati ca trebuie sa fie deplins. Acest lucru sa-l realizeze acel suflet fratesc, nu un altul din afara, nu al altor fii, a caror gura a grait desertaciune si a caror dreaptat este dreapta nedreptatii , ci sufletul acela fratesc, care, atunci cind ma aproba, se bucura de mine; dar care, atunci cind ma dezaproba, se intristeaza de mine: deoarece, fie ca ma aproba, fie ca ma dezaproba, acela ma iubeste. Unor asemenea oameni ma voi arata: cei care isi potrivesc respiratia cu mine in cele bune ale mele si care suspina cu mine in cele rele. Or, bunurile mele sint rinduielile Tale si darurile Tale; iar relele mele sint pacatele mele si judecatile Tale; sa-si potriveasca respiratia cu mine in unele, si sa suspine cu mine in celelalte, si cintul de preamarire si plinsul sa se urce pina la Tine din inimile fratesti, cadelnitele Tale. Iar Tu, o, Doamne, desfatat de mireasma templului Tau cel sfint, ai mila de mine dupa mare mila Ta , pentru numele Tau si, neparasind nicidecum cele pe care deja le-ai inceput, pune capat neajunsurilor mele. 6. Acesta este rostul marturisirilor mele, nu in ce fel voi fi fost eu, ci in ce fel sint acum, intrucit nu numai in fata Ta ma marturisesc intr-o tainica preamarire plina de cutremur si intr-o tainica jale plina de speranta, ci ma marturisesc chiar in urechile fiilor oamenilor care cred in Tine, ei, partasii bucuriilor mele si ai destinului meu muritor, in urechile concetatenilor mei si in ale celor care calatoresc cu mine in lumea aceasta, ale celor care au fost inaintea mea si ale celor care vin dupa mine, in ale tuturor celor ce-mi urmeaza pasii, si devin partasi la calea mea. Acestia sint robii Tai, fratii mei, cei pe care Tu ai voit sa-i numesti fiii Tai, stapinii mei, cei carora Tu ai poruncit sa le slujesc, daca vreau sa traiesc cu Tine si din Tine. Si cuvintul acesta al Tau ar fi fost putin pentru mine, daca el m-ar fi instruit vorbind doar, si nu ar fi mers inaintea mea lucrind. Iar eu fac acest lucru prin fapte si prin vorbe, savarsesc asta sub acoperamintul aripilor Tale ; sub amenintarea unei primejdii prea mari, daca sufletul meu n-ar fi fost pus sub acoperamintul aripilor Tale si daca slabiciunea mea nu Ti-ar fi cunoscuta. Eu sint mititel, dar Tatal meu traieste vesnic, si Ocrotitorul meu este potrivit pentru mine: caci acelasi este si Cel Care m-a nascut si Cel Care ma pazeste. Tu insuti esti toate bunurile mele, Tu, CeL Atotputernic, Tu CeL Care esti cu mine inainte ca eu sa fiu cu Tine. Asadar, ma voi arata unor astfel de oameni, carora Tu imi poruncesti sa le slujesc, nu cum am fost eu cindva, ci in ce fel am fost pina acum si inca sint. De altfel, nici eu nu ma judec pe mine insumi ; deci in felul acesta sa fiu ascultat.

Aku membayangkan takdir menjebak kita dalam sekoci di tengah lautan. Kita tak memiliki apapun selain satu sama lain. Lalu kita akan saling bercerita, hingga kusadari aku membunuhmu dengan kebosanan, kisah yang sama yang selalu kuulang. Kuharap kita segera bertemu dengan daratan dan kutebus dosaku dengan kisah yang akan kutuliskan. Tentang kita yang pernah bertahan di lautan.

lleva inscrito lo desconocido: «Así el Dios desconocido aparece como el desconocido por la patencia del cielo» (Voträge und Ausätze, op. cit. p. 197). La «verdad» de Heidegger como «desocultación» queda inmersa también en la «ocultación». Lo «desocultado» es arrancado de una «ocultación» («Wegmarken», en Gesamausgabe, tomo 9, Frankfurt del Meno, 1976, p. 223). A través de la verdad pasa, pues, un «desgarro». La negatividad del desgarro es para Heidegger el «dolor». La sociedad positiva evita el «dolor». La verdad

Rousseau, Julie oder die neue Heloïse, op. cit., p. 444. Rousseau construye un estado de naturaleza en el que los hombres eran transparentes los unos para los otros: «Antes de que el arte hubiese moldeado nuestros modales y enseñase a nuestras pasiones a hablar un lenguaje adecuado, nuestras costumbres eran rústicas, pero naturales; y la diferencia de las conductas denunciaba inmediatamente la de los caracteres. En el fondo la naturaleza humana no era mejor; pero los hombres hallaban su seguridad en la facilidad de conocerse recípro- camente; y esa ventaja, cuyo valor ya no apreciamos, les evitaba muchos vicios» (Discurso sobre las ciencias y las artes, Buenos Aires, Aguilar, 1980, p.

Vyhrávala hudba a gardista řekl francouzské hraběcí dcerce: "U nás je cit silnější, osudovejší.

Innocent III confirms this in cap. Litteras, de rest. spol. “Whatever is against conscience, paves the way to hell.” But an erroneous conscience is that which dictates what is false as though it were true. Moreover, some erroneous consciences are vincible, and some are invincible. A conscience is vincible, when it may and must be conquered by the operation, or because it notices an error, or at least hesitates about an error, and at the same time notices the obligation to conquer it, but does nothing to conquer it, as many teach (S. Anton. 2. p. tit. 5, c. 1 §5; Navarr. praelud. 9. n. 9; Salm. tr. 20. c. 14. punct. 2. n. 9; Suarez in 5. p. d. 4. sect. 8. n. 18 with Sylvius, Cajetan, communissime aliisque ex S. Thoma de Veritate, q. 15. art. 4. ad 10). Furthermore, the Salamancans (loc. cit.) and Alphonse de Castro (tr. 2, de pecc. d. 1. p. 15. n. 6, with Azor, Suarez, Vasquez, Bonac. etc. and Wigandt de consc. ex 1. q. 5, n. 7), teach that it is not necessary to apply oneself to the utmost so as to conquer error, rather it is sufficient to do what is common and ordinary. On the other hand, an invincible conscience is such that cannot be morally conquered, since no thought or doubt comes into the mind of the one who acts, nor even confusion while he acts, or when he considers the cause of the action, as it is explained in greater length in the Treatise On sins (book 2) where it is argued on the knowledge that is required for sin.

Sarah Skoterro, in Albuquerque, a veteran of thirty years as a drug counselor, remembered the meth years ago was a party drug. Then, she said, “around 2009, 2010, there was a real shift—a new kind of product. I would do assessments with people struggling for five years with meth who would say ‘This kind of meth is a very different thing.’ ” Skoterro watched people with families, houses, and good-paying jobs quickly lose everything. “They’re out of their house, lost their relationship, their job, they’re walking around at three in the morning, at a bus stop, blisters on their feet. They are a completely different person.” As I talked with people across the country, it occurred to me that P2P meth that created delusional, paranoid, erratic people living on the street must have some effect on police shootings. Police shootings were all over the news by then and a focus of national attention. Albuquerque police, it turns out, had studied meth’s connection to officer-involved fatal shootings, in which blood samples of the deceased could be taken. For years, the city’s meth supply was locally made, in houses, in small quantities. When P2P meth began to arrive in 2009, those meth houses faded. Since 2011, Mexican crystal meth has owned the market with quantities that drove the price from $14,000 per pound down to $2,200 at its lowest. City emergency rooms and the police Crisis Intervention Team, which handles mental illness calls, have been inundated ever since with people with symptoms of schizophrenia, often meth-induced, said Lt. Matt Dietzel, a CIT supervisor. “Meth is so much more common now,” Dietzel told me. “We’re seeing the worst outcomes more often.” In

CIT caused little damage to confidence, although its bankruptcy did cost taxpayers their $2.3 billion TARP investment.

Then came the French vocabulary onslaught. The earliest borrowings were quickly assimilated to the English way. French final-syllable stress became English first-syllable stress: monTAGNE-MOUNtain, jarDIN-GARden, forÊT-FORest, citÉ-CIty, monNAIE-MONey, jourNÉE-JOURney. But later borrowings often didn’t adjust (maCHINE, diVORCE, balLOON). They kept their French ways but still became fully English words. (French stress rules are more complicated than “final-syllable stress,” but to the English ear words appear final stressed.)

All languages that derive from Latin form the word “compassion” by combining the prefix meaning “with” (com-) and the root meaning “suffering” (Late Latin, passio). In other languages—Czech, Polish, German, and Swedish, for instance—this word is translated by a noun formed of an equivalent prefix combined with the word that means “feeling” (Czech, sou-cit; Polish, współ-czucie; German, Mit-gefühl; Swedish, med-känsla). In languages that derive from Latin, “compassion” means: we cannot look on coolly as others suffer; or, we sympathize with those who suffer. Another word with approximately the same meaning, “pity” (French, pitié; Italian, pietà; etc.), connotes a certain condescension towards the sufferer. “To take pity on a woman” means that we are better off than she, that we stoop to her level, lower ourselves. That is why the word “compassion” generally inspires suspicion; it designates what is considered an inferior, second-rate sentiment that has little to do with love. To love someone out of compassion means not really to love. In languages that form the word “compassion” not from the root “suffering” but from the root “feeling,” the word is used in approximately the same way, but to contend that it designates a bad or inferior sentiment is difficult. The secret strength of its etymology floods the word with another light and gives it a broader meaning: to have compassion (co-feeling) means not only to be able to live with the other’s misfortune but also to feel with him any emotion—joy, anxiety, happiness, pain. This kind of compassion (in the sense of soucit, współczucie, Mitgefühl, medkänsla) therefore signifies the maximal capacity of affective imagination, the art of emotional telepathy. In the hierarchy of sentiments, then, it is supreme.

It was a fairy moon. Pearlescent, glowing, and hanging low in the sky---cit was the kind of moon that spelled mischief and delight. Dina stood at the edge of the north field, where the fire was already burning. It had all been arranged by Nour, a kind of witchy wedding gift. Dina inhaled the midnight air, sweet and smoky. Her mother was silhouetted by the fire, loosening her hair from the updo she'd styled it in for the evening. Dina would be like her mother tonight: untamable, wild.

Gli umani nascono, vivono, muoiono. Hanno tutti un destino più o meno segnato, dal momento in cui emettono il primo vagito al momento in cui esalano l’ultimo respiro. Quello che succede nel mezzo è dettato dalle scelte personali e dalle opportunità date dal fato. I vampiri hanno un destino già segnato? Non credo. L’unica certezza per noi è quella di vivere in eterno... cit. Victoria "CRAVING

«Ho goduto a uccidere quei bastardi. Non sai la sensazione di potere che ti coglie nel momento in cui bevi l’ultima goccia di sangue da un essere umano, quando esala l’ultimo respiro e la vita lo abbandona entrando temporaneamente nel tuo corpo. È indescrivibile, e una volta provato hai non poche difficoltà a rinunciarvi.» I suoi occhi cambiarono forma diventando aggressivi. Le occhiaie divennero più profonde. Il rosso cominciò a inondargli le iridi. cit. "Gregorio" "CRAVING

a todas y también al bebé que una de ellas llevaba en brazos. Jaurrieta rechaza vehementemente esta versión, aunque su jefe tampoco sale muy bien parado en la suya, según la cual Villa le había confiado cincuenta mil pesos a la señora González, que era su amiga desde hacía mucho tiempo. También le había dado un salvoconducto para cruzar sus líneas. La señora había utilizado el salvoconducto para ayudar a los carrancistas y cuando Villa, tras la captura de Jiménez, le pidió que devolviera parte del dinero, ella rehusó. Entonces Villa envió a tres hombres con órdenes de fingir que iban a quemarla, para intimidarla, pero de no hacer tal cosa aunque las mujeres resistieran. Ellas estaban armadas, dispararon contra los soldados villistas y éstos contestaron el fuego y las mataron a todas. Jaurrieta dice que Villa de ninguna manera le habría hecho daño a un niño. Dado que nunca intenta esconder o embellecer las atrocidades cometidas por Villa, su versión es creíble (Jaurrieta, op. cit., pp. 146-47).

Carpentry, too, as a sacred process, belongs to this canon. Wood, like milk and wine, was thought to be a life-principle of Horus-Osiris (cf. Blackman, op. cit., p. 30), and cedar oil with its preservative and hardening qualities played an important part in embalming.

Ne tas vien ir svarīgi, ka skolotāja mīl savu darbu, ne mazāk svarīgi ir, lai bērni tāpat mīlētu viņu un atrastu viņas darbā to, kas viņiem nepieciešams šodienas dzīvei. Ja tā nav - iznāk nelaimīga mīlestība, kurā viens grib dot, bet vairs nespēj un neprot, tādēļ cits saņem ne to, kas vajadzīgs un ko viņš cer sagaidīt. Rodas disonanse kā īstā mīlestībā. Ja mīl tikai viena puse, nekāds labais pāris neiznāks. Tā ir bēdīga, nervoza koeksistence, nevis normāls darbs.

Tas, kas tev jāpiedod citiem un it īpaši sev pašam, lielākoties ir nezināšana, kura nodara kaitējumu. Ļaudis sāpina cits citu ne tikai tīši. Biežāk tieši tāpēc, ka vienkārši neprot neko citu, nezina, kā būt citādiem, labākiem.

la relación jurídico tributaria, es un conjunto de deberes que enmarcan la obligación tributaria, que según Bravo (ob. cit.) al contemplarla, la obligación tributaria se puede apreciar de dos formas: o constituye un complejo heterogéneo de relaciones jurídicas autónomas, que comprenden obligaciones impuestas por el legislador a los particulares de dar, hacer o no hacer, o por el contrario, conforman un conjunto de obligaciones accesorias de una obligación principal.

Son impuestos directos, aquellos que el sujeto pasivo no puede trasladar a otra persona, sino que inciden finalmente en su propio patrimonio; de acuerdo a este criterio sería impuesto directo el impuesto sobre la renta a los productos del trabajo, porque el trabajador a quien se le retiene el impuesto no puede trasladarlo a ninguna otra persona, recuperándolo en esa forma, sino que gravita directamente sobre su patrimonio; y son Indirectos,  aquéllos que, por el contrario, el sujeto pasivo puede trasladar a otras personas, de manera tal que no sufre el impacto económico del impuesto en forma definitiva, ejemplo sería,  el impuesto al valor agregado, pues el comerciante lo traslada al consumidor y recupera el dinero que tuvo que pagar al fisco (Nájera, ob. cit.).

[[Pointing to the stars, if you mess up you fall on the clouds]]

<< DREAM IT & DO IT >>

I never dreamed about a succes. I worked for it

These subconscious phenomena do not seem to remain any longer isolated; they gather in groups, fall in with each other, complete themselves by robbing the normal perception of the phenomena, which were usually^ ' Cf. Pitres, op. cit., ii., p. 195, and Stigmates mentaux, p. iio, above. a part of it, and this ensemble has the appearance of more or less complete personality; it is a new form of psychological existence, no longer alternating with the first, but simultaneous and developing with it at the same time.

O Ser de hoje é diferente do de outras épocas. Ele muda porque tudo muda ao seu redor. Este novo habitat proporciona aos indivíduos uma rede enorme de estímulos, condicionamentos e provocações sensoriais. A civilização moderna, com sua tecnologia, está oferecendo ao homem novas formas de perceber, sentir, intuir e pensar. O homem de hoje é um homem-massa, onde a imagem e o som igualam os receptores. A divulgação das informações não difere, essencialmente, entre o indivíduo intelectual e o não intelectual, porque a diferença dos instrumentos intelectuais e culturais que prevalece nas mensagens, divulgadas pelos mass media, cada vez mais é encurtada. Até há algumas décadas, as elites culturais eram círculos impenetráveis. Segundo Gutierrez13, de uma civilização de �privilegiados� estamos passando a uma civilização de massas, já que, superadas as diferenças de classe, a massa, atualmente, é protagonista da história �e, portanto, sua cultura, a cultura que ela produz e consome, é um fato positivo� (op. cit., p. 19).

See Cook [op.cit.] for a discussion of Huygens’s unusual wartime visit to Cambridge and the Royal Society. His philosophical contretemps with Isaac Newton in 1675 (referenced in Society minutes as “The Great Corpuscular Debate”) would mark the last significant intellectual discourse between England and the continent prior to the chaos of the Interregnum and the Annexation . . . Some Newton biographers [Winchester (1867), &c] indicate Huygens may have used his sojourn in Cambridge to access Newton’s alchemical journals and that key insights derived thusly may have been instrumental to Huygens’s monumental breakthrough. However, cf. Hooft [1909] and references therein for a critique of the forensic alchemy underlying this assertion. From Freeman, Thomas S., A History of the Pre-Annexation England from Hastings to the Glorious Revolution, 3 Vols. New Amsterdam: Elsevier, 1918.

Mou vlastí bylo Polsko a Vídeň, tento dům a kasárny ve měste, Halič a Chopin. Co z toho všeho zůstalo? To, co všechno spojovalo, to tajuplné pojivo už nepůsobí. Všechno se rozpadlo na částice. Mou vlastí byl určitý cit. A tomu citu bylo ublíženo.

Όλες οι λατινογενείς γλώσσες σχηματίζουν τη λέξη συμπόνια (compassio) με την πρόθεση «συν» (com-) και τη ρίζα «πόνος» (passio). Σε άλλες γλώσσες, παραδείγματος χάριν στα τσέχικα, στα πολωνικά, στα γερμανικά, στα σουηδικά, η λέξη αυτή αποδίδεται με ένα ουσιαστικό που σχηματίζεται απ' το αντίστοιχο πρώτο συνθετικό, ακολουθούμενο από τη λέξη «αίσθημα» (στα τσέχικα: sou-cit· στα πολωνικά: wspolczucie· στα γερμανικά: Mit-gefuhl, στα σουηδικά: med-kansla). Στις λατινογενείς γλώσσες η λέξη συμπόνια σημαίνει ότι δεν μπορεί κανείς ν' αντιμετωπίζει με κρύα καρδιά τον πόνο του πλησίον, μ' άλλα λόγια: τρέφει κανείς συμπόνια για κάποιον που πάσχει. Μία άλλη λέξη που έχει περίπου το ίδιο νόημα, ο οίκτος (αγγλικά pity, ιταλικά pieta κτλ.), υπονοεί κιόλας ένα είδος επιείκειας προς το άτομο που υποφέρει. Το "να έχει κανείς οίκτο για μια γυναίκα" σημαίνει να είναι πιο σωστά τοποθετημένος απ' αυτήν, να σκύβει, να χαμηλώνει ως αυτήν. Αυτός είναι ο λόγος που η λέξη συμπόνια εμπνέει γενικά τη δυσπιστία· υποδηλώνει ένα αίσθημα που θεωρείται παρακατιανό, που δεν έχει και πολλή σχέση με τον έρωτα. Το ν' αγαπάς κάποιον από συμπόνια δεν σημαίνει ότι τον αγαπάς πραγματικά. Στις γλώσσες που σχηματίζουν τη λέξη συμπόνια όχι με τη ρίζα «πόνος» αλλά με το ουσιαστικό «αίσθημα», η λέξη χρησιμοποιείται λίγο-πολύ με την ίδια έννοια, αλλά δύσκολα μπορεί κανείς να πει ότι υποδηλώνει ένα συναίσθημα κακό ή μέτριο. Η μυστική δύναμη της ετυμολογίας της λούζει τη λέξη μ' ένα άλλο φως και της δίνει μια έννοια πιο πλατιά: το να έχεις συμπόνια (συν-αίσθημα) σημαίνει να μπορείς να ζεις μαζί με τον άλλο τη δυστυχία του, αλλά επίσης να νιώθεις μαζί του οποιοδήποτε άλλο συναίσθημα: τη χαρά, την αγωνία, την ευτυχία, τον πόνο. Αυτή εδώ η συμπόνια (με την έννοια της φροντίδας, wspolczucie, Mitgefuhl) σκιαγραφεί λοιπόν την υψηλότερη δυνατότητα της συναισθηματικής φαντασίας, την τέχνη της τηλεπάθειας των συγκινήσεων. Στην ιεραρχία των συναισθημάτων είναι το ύψιστο συναίσθημα.

Agamben, Profanaciones, op. cit., p.118. 50 Ibíd., p.110. 51 E. Illouz, ¿Por qué duele el amor?, Madrid, Katz, 2012, p.

Piemēram, viņaprāt, Santa Klauss tika radīts tāpēc, lai jau no mazotnes pieradinātu bērnus pie Dieva esamības un paklausības viņam. Pieaugušajiem Dievs nebija nekas cits kā Santa Klauss - bārdains radījums, kurš nav redzēts nekur citur kā vien filmās un kurš izpilda jūsu vēlmes tikai tad, ja uzvedaties labi un nedarāt neko aizskarošu. Atikusu pārsteidza tas, ka pieaugušie, kurus vienmēr uzjautrināja mazuļu naivums, ticot Santa Klausa eksistencei, paši Dieva vārdā viens otru reizēm pat nogalināja.

Ľudia si často zamieňajú slovo osud so slovesom musieť. Pre niektorých znamená riadiť sa osudom skutočnosť nemať svoje slobodné myslenie. Ale nie je to tak. Každé jedno slovo, ktoré vyslovíš, každý jeden cit, ktorý pocítiš, to všetko formuje tvoje ja, tvoju budúcnosť. To, čo je napísané v kartách osudu má byť len tvojou nápovedou, akýmsi nahliadnutím za ten tajomný záves ľudskej existencie.

Tāda sajūta, it kā tas būtu bīstami. Tas ir bīstami. Tas, kas ar mani varētu notikt, ieejot iekšā, tuvojoties, izgaistot. Nokļūstot tur, kur es ilgojos, nevis atsakoties, bet jūtot, ka man tas ir nepieciešams, ka tas ir tas, ko es gribu. Un tas ir bīstami daudz apjomīgākā un citādākā veidā nekā līdz šim. Tur ir vēl kaut kas, kaut kas cits. Es nezinu, kas tas ir.

During the Constitutional Convention, the most respected of the delegates was Benjamin Franklin, who objected to what was going on. He expressed his “dislike of everything that tended to debase the spirit of the common people” and reminded his colleagues that “some of the greatest rogues he was ever acquainted with were the richest rogues” (Klarman, op. cit.)—rather like some of Adam Smith’s reflections. Franklin was a lone voice at the convention. Thomas Jefferson expressed somewhat similar sentiments, but he wasn’t there. He was then ambassador in Paris. In any event, the coup did proceed on course with consequences to the present, though there was plenty of conflict in the country at the time—hence “a coup”—and in the years that followed, to the present. The twentieth century also had important exceptions in elite opinion. The most prominent was John Dewey, the most respected American social philosopher of the twentieth century. Most of his work—and also activism—was devoted to democracy and education, along lines very much opposed to the doctrines of “manufacture of consent” and marginalization of the “bewildered herd.” By democracy, Dewey meant full-blooded democracy, with active participation of an informed public. His democratic theory was linked closely to his educational philosophy, which was designed to nurture creativity and independence of thought, for one reason as preparation for participation in a democratic society. It worked. I was lucky enough to go to a Deweyite school from about age two to twelve, and it was very impressive. Dewey was at first a typical responsible intellectual, joining the self-adulation of intellectuals during World War I for their stellar role in directing the stupid masses to wartime enthusiasm. That was, however, not unusual. The capitulation to power of the intellectual classes during those years, on all sides, is astonishing to behold, and of the few who didn’t swim with the tide, the best known ended up in jail: Bertrand Russell in England, Eugene Debs in the US, Karl Liebknecht and Rosa Luxemburg in Germany.

He could put up with his meaningless office-life, because he never for an instant thought of it as permanent. God knew how or when, he was going to break free of it. After all, there was always his “writing.” Some day, perhaps, he might be able to make a living of sorts by “writing;” and you’d feel you were free of the money-stink if you were a “writer,” would you not? The types he saw all around him, especially the older men, made him squirm. That is what it meant to worship the money-god! To settle down, to Make Good, to sell your soul for a villa and an aspidistra! To turn into the typical bowler-hatted sneak – Strube’s “little man” – the little docile cit who slips home by the six-fifteen to a supper of cottage pie and stewed tinned pears, half an hour’s listening-in to the BBC Symphony Concert, and then perhaps a spot of licit sexual intercourse if his wife “feels in the mood!” What a fate! No, it isn’t like that that one was meant to live. One’s got to get right out of it, out of the money stink.

Colin Wilson, Criminal History of Mankind, op. cit.: Wilson presents a theory of the Violent Male, backed up by criminological and historical data from the past 3000 years, and some current anthropological data on our earlier ancestors. He claims the Violent Male basically acts like Van Vogt's Right Man: he can never admit he might be wrong about anything. His ego definition, as it were, demands that he is always Right, nearly everybody else is always Wrong, and he must "punish" them for their Wrongness. He despises the "softness" of "emotions" and thinks most people are fools. As such, he sounds like the Authoritarian Personality described by such psychologists as Fromm and Adorno; what makes him Violent is a particular savage intensity of what I have called modeltheism. The Right Man, in addition to the above traits, has a basically paranoid attitude toward people: he thinks they are all rotten; they have all cheated him; they are always cheating; they are sneaks; they are liars; they are, in fact, rotten bastards. He is going to be the rottenest bastard of all to get back at them.

On the other side of the dark coin of psychosomatic synergy: a South Sea shaman points a "death bone" at a tribesman who has offended him. The victim receives the best possible medical care from sympathetic doctors, who don't believe in Black Magic, but he shortly dies anyway. It appears that the unfortunate man died of the belief that "death bones" can kill people.4 ~•~ 4Rossi, op. cit. p 9-12.

Spontaneous remission" — the sudden disappearance of an illness, without any known cause, or any contributing factor in the form of belief in Christian Science or Orgone or anything of that sort, including Mr. Cousins's healing/fighting spirit — happens so frequently that every doctor I have ever questioned on the matter admits to having seen some cases. Nobody understands "spontaneous remission" and there appears strong evidence that medical bureaucracy, as an organized political-economic entity, does not even want to think about it. Brendan O'Regan, op. cit. found, after a prolonged search of medical data bases, that only two books seem to exist in English-language medical literature about spontaneous remission, and both do not appear in print at present. You need to go to a rare-book dealer to find them.

Buddho A mantra, associated with the Mahayana or Vajrayana Buddhism and a significant part of the history of Theravada. Repeating the name of Buddha or other Pali phrases is known to help the individual cultivate loving kindness. ‘Buddho’ comes to mean His title, not His rank. You call upon the holy teacher to offer you peace, harmony between yourself and the universe, harmony between the sensual and the spiritual world, by repeating the mantra. Until you continue, sit comfortably on the ground and take a few deep breaths. Then breathe in, say a long' bud-,' breathe out, hold'-dho.' At the conclusion of your practice, the mantra will give you clarity and brightness. • Lumen de Lumine Lumen De Lumine is luminous song. It helps you to feel open towards the world. The person will be engulfed in light. When darkness overpowers your life, Lumen De Lumine removes your aura and fills you with glow and light. You'll be more relaxed and uplifted. This is the ideal balance of power and harmony. The mantra will give you the faith that you're free from negative energies. Just like the light, you'll feel strong, untouchable, and invincible. Anyone can touch Lumen De Lumine. You don't have to close yourself with this chant in mind. Think of your loved one bringing positive energy and feelings to them. • Sat, Chit, Ananda Often known as Satchitananda, a Sanskrit composite word composed of the three verbs' sat,'' cit' and' ananda.' Sat means ' life, being present, being alive, living, being real, being good, being right, being normal, intelligent, being truthful.' Chit means' see, feel, perceive, understand, accept, think about something, shape a thought, be conscious, remember, consider' Ananda means ‘joy, love, satisfaction, enjoyment, happiness, pure elation’.

cit zivota neni tak prijemmy, jako po prestálé úzkosti choroby

According to Patanjali, there are many (perhaps even innumerable) transcendental Selves, just as Nature comprises countless individual forms. However, only the Selves are conscious. Nature is insentient, and this includes the mind! The seemingly independent consciousness of the mind (citta) is thought to be entirely due to the “proximity” of the Self’s supraconscious awareness (cit). Nature and its products can never evolve to become the Self, and the Self does not emanate the different categories of Nature. Creation is a process whereby the transcendental foundation (pradhāna) of Nature gives rise to lower levels and forms of existence. The Self, or Spirit, is merely a witness of this cosmic process, which runs its course automatically, just as the ultimate destruction of the visible and invisible universe is preprogrammed. The Self is neither born nor dies. It is indestructible because it does not consist of any parts. Only from the viewpoint of the unenlightened mind does the Self, or transcendental Consciousness, appear to be implicated in the various realms of Nature. For Patanjali, the purpose of Yoga was to extricate the Spirit from its involvement in the processes of Nature. That involvement is a case of mistaken identity: the Self falsely identifies with the body-mind, thus causing the phenomenon of individuated consciousness, which suffers its presumed limitations.

The Self is not conscious in the ordinary sense of the word. However, it is also not unconscious. It is, rather, pure Awareness or Superconsciousness (cit). All other attributes are simply superimpositions, projections of the mind. For the Self to reveal itself in its native splendor, all these projections must be withdrawn, or pierced through. This is achieved by means of the via negativa of the neti neti method. This approach of negation is succinctly illustrated in the Nirvāna-Shatka (Six [Stanzas] on Extinction), which is one of the many didactic poems attributed to Shankara. The full text reads as follows: I am not the mind or the wisdom faculty (buddhi), the I-sense, or thought; neither hearing nor the tongue; neither the nose nor the eyes; nor am I ether, earth, fire, or air. I am Shiva in the form of Awareness (cit) and Bliss (ānanda). I am Shiva. I am not what is called the life force (prāna), nor am I the five airs [circulating in the body]; nor the seven [bodily] constituents; nor the five [bodily] sheaths. I am also not mouth, hands, feet, genitals, and anus. I am Shiva in the form of Awareness and Bliss. I am Shiva. I am Shiva. I have neither hatred nor passion, neither greed nor delusion; neither exhilaration nor the mood of envy. I am without virtue or prosperity, without lust or liberation. I am Shiva in the form of Awareness and Bliss. I am Shiva. [In me there is] neither good nor evil, neither happiness nor suffering, neither mantra nor pilgrimage, neither the Vedas nor sacrifices. I am not food, the eater, or eating. I am Shiva in the form of Awareness and Bliss. I am Shiva. I am not [subject to] death, fear, or category of birth. I have no father or mother; [in fact, I have] no birth. I have no relatives or friends, no teacher or pupils. I am Shiva in the form of Awareness and Bliss. I am Shiva I am undifferentiated, of formless form. Due to [my] omnipresence I am everywhere [present for the benefit of all the senses. I am neither in bondage nor in liberation. [I am] immeasurable. I am Shiva in the form of Awareness and Bliss. I am Shiva.