Contextualize Quotes

Mediocrity is contextual.

Silence is a 'contingent' phenomenon with positive or negative qualities. When it has to be assessed it needs to be 'contextualized' by exploring its background.

Poetry, like jazz, is one of those dazzling diamonds of creative industry that help human beings make sense out of the comedies and tragedies that contextualize our lives.

A good psychologist will take already-traumatic events in your life and work with you to contextualize them as non-traumatic. A bad psychologist will take non-traumatic events in your life and twist your narrative to both make them traumatic and connect them to your current problems. The problem is that good psychologists solve your issues while bad ones create dependency and thus recurring revenue streams.

Although security and warfare had never been my gig, vampire security was highly contextual and thus incredibly interesting. There were links to history (Vampires were screwed over yesterday!) and politics (House X screwed us over yesterday!), philosophy (Why do you think they screwed us over yesterday?) and ethics (If we didn’t bite, would they have screwed us over yesterday?), and, of course, strategy (How did they screw us over? How can we keep them from screwing us over again or, better yet, screw them over first?).

In America, everyone is entitled to an opinion, and it is certainly useful to have a few when a pollster shows up. But these are opinions of a quite different roder from eighteenth- or nineteenth-century opinions. It is probably more accurate to call them emotions rather than opinions, which would account for the fact that they change from week to week, as the pollsters tell us. What is happening here is that television is altering the meaning of 'being informed' by creating a species of information that might properly be called disinformation. I am using this world almost in the precise sense in which it is used by spies in the CIA or KGB. Disinformation does not mean false information. It means misleading information--misplace, irrelevant, fragmented or superficial information--information that creates the illusion of knowing something but which in fact leads one away from knowing. In saying this, I do not mean to imply that television news deliberately aims to deprive Americans of a coherent, contextual understanding of their world. I mean to say that when news is packaged as entertainment, that is the inevitable result. And in saying that the television news show entertains but does not inform, I am saying something far more serious than that we are being deprived of authentic information. I am saying we are losing our sense of what it means to be well informed. Ignorance is always correctable. But what shall we do if we take ignorance to be knowledge?

People of color may also hold prejudices and discriminate against white people, but they lack the social and institutional power that transforms their prejudice and discrimination into racism; the impact of their prejudice on whites is temporary and contextual.

I do not mean to imply that television news deliberately aims to deprive Americans of a coherent, contextual understanding of their world. I mean to say that when news is packaged as entertainment, that is the inevitable result. And in saying that the television news show entertains but does not inform, I am saying something far more serious than that we are being deprived of authentic information. I am saying we are losing our sense of what it means to be well informed.

... belief that the answers one gives to life's crucial questions are never truly spontaneous; they are the embodiment of years of contextual experience, of the building of patterns in each of our lives that eventually grow to dominate our behavior.

Systems thinking is “contextual,” which is the opposite of analytical thinking. Analysis means taking something apart in order to understand it; systems thinking means putting it into the context of a larger whole.

answers one gives to life’s crucial questions are never truly spontaneous; they are the embodiment of years of contextual experience, of the building of patterns in each of our lives that eventually grow to dominate our behavior.

Caring requires paying attention, seeing, listening, responding with respect. Its logic is contextual, psychological. Care is a relational ethic, grounded in a premise of interdependence. But it is not selfless.

Adolescent youths cry out for us to help them contextualize their life experiences.

Whether you’re heroic or heartless may depend on a contextual factor whose impact is far greater than we would tend to assume.

The question is not whether or not change and challenge are going to happen. They are. The question is, when they do happen, how are we going to choose to look at them, contextualize them, and navigate them?

Contextualism is only the flipside of logocentrism.

We do not refuse to remember; neither do we find it exactly useless to remember. Rather, we are being rendered unfit to remember. For if remembering is to be something more than nostalgia, it requires a contextual basis—a theory, a vision, a metaphor—something within which facts can be organized and patterns discerned.

the answers one gives to life’s crucial questions are never truly spontaneous; they are the embodiment of years of contextual experience, of the building of patterns in each of our lives that eventually grow to dominate our behavior.

As ever, the original inhabitants of Turtle Island are entirely overlooked. Mysteriously, the only time indigenous people are guaranteed a mainstream Amerikkan mention is on Thanksgiving. Again, to contextualize, this would be be kinda like someone busting into your house and robbing you blind, then sending you postcards once a year to remind you how much they are enjoying all of your stuff, and getting annoyed with you if you don't respond with appreciation for their thoughtfulness.

You are not a single and narrow “type” of person. In different situations and around different people, you are different. Your personality is dynamic, flexible, and contextual. Moreover, your personality changes throughout your life, far more than you can presently imagine.

All so-called ‘quantitative’ data, when scrutinized, turn out to be composites of ‘qualitative’ – i.e., contextually located and indexical – interpretations produced by situated researchers, coders, government officials and others. The

Separate text from context and all that remains is a con.

To what extent are our wants and desires shaped contextually by the lifestyles of those around us, rather than by any absolute need?

So the first task of contextualization is to immerse yourself in the questions, hopes, and beliefs of the culture so you can give a biblical, gospel-centered response to its questions.

Sanskrit is a beautiful contextual language. It is called “Dev Bhasha” the language of the soul. Here, meanings of the words must come from the heart, from direct experience – dictionary meanings or static meanings have not much value. Meanings of the words vary depending on mind-set, time, location and culture. The words are made to expand the possibilities of the mind.

All worship is contextual, but there may be an underlying assumption of European American primacy in worship and the failure to recognize the captivity of the church to European American norms.

The scar is a deeper level of reconstruction that fuses the new and the old, reconciling, coalescing them, without compromising either one in the name of some contextual form of unity. The scar is a mark of pride and of honor, both for what has been lost and what has been gained. It cannot be erased, except by the most cosmetic means. It cannot be elevated beyond what it is, a mutant tissue, the precursor of unpredictable regenerations. To accept the scar is to accept existence. Healing is not an illusory, cosmetic process, but something that -by articulating differences- both deeply divides and joins together.

The work of artists and scietists is ultimately the pursuit of truth, but members of both camps understand that truth is its very nature is contextual and changeable, dependent on point of view, and that today's truths becomes tomorrow's disproven hypotheses of forgotten objet d'arts.

Strane says I need to contextualize my reluctance to grow up, that everyone my age is drawn to self-victimization. “And that mentality is especially difficult for young women to resist,” he says. “The world has a vested interest in keeping you helpless.” He says as a culture we treat victimhood as an extension of childhood. So when a woman chooses victimhood, she is therefore freed from personal responsibility, which then compels others to take care of her, which is why once a woman chooses victimhood, she will continue to choose it again and again.

The notion that Google/ Alphabet has the potential to be a democratizing force is certainly laudable, but the contradictions inherent in its projects must be contextualized in the historical conditions that both create and are created by it.

The world is in some essential sense a construct. Human knowledge is radically interpretive. There are no perspective-independent facts. Every act of perception and cognition is contingent, mediated, situated, contextual, theory-soaked. Human language cannot establish its ground in an independent reality. Meaning is rendered by the mind and cannot be assumed to inhere in the object, in the world beyond the mind, for that world can never be contacted without having already been saturated by the mind's own nature. That world cannot even be justifiably postulated. Radical uncertainty prevails, for in the end what one knows and experiences is to an indeterminate extent a projection.

Teaching kids to read a little early is not a lasting advantage. Teaching them how to hunt for and connect contextual clues to understand what they read can be. As with all desirable difficulties, the trouble is that a head start comes fast, but deep learning is slow. “The slowest growth,” the researchers wrote, occurs “for the most complex skills.

Being trauma informed must include respecting and honouring the fact that what is learned from the experience of trauma is a kind of knowledge, in the same way that what we learn about trauma is knowledge. In both cases, what is known is contextual and deeply nuanced.

real life is complicated, messy, unquantifiable, contextual, full of paradoxes and contradictions.

When you show the odd flash of contextual intelligence, I forget your generation can't read, Clarice. -- Hannibal Lecter

As the incorporation of every moment of its experience, every influence of its contextual heritage and environment, a soul is the presence of its complete past.

My effort and ability to learn was always contextualized within the framework of generational family experience. Certain behaviors, gestures, habits of being were traced back. Attending

if remembering is to be something more than nostalgia, it requires a contextual basis—a theory, a vision, a metaphor—something within which facts can be organized and patterns discerned.

What was amazing to Sam—and what became a theme of the games he would go on to make with Sadie—was how quickly the world could shift. How your sense of self could change depending on your location. As Sadie would put it in an interview with Wired, “The game character, like the self, is contextual.

I understand that there are different expressions of Christianity in different cultures. Contextualization is essential for the growth and expansion of the church. But there is a difference between contextualization and compromise. Using goat's milk for communion in a culture that has never heard of wine or grapes is contextualization; sacrificing the goat is compromise. Having a Saturday night service because we have run out of room in all four Sunday services is contextualization; having a Saturday night service to accommodate and/or appease people who are “too busy” on Sunday is compromise.

When information is contextualized, it becomes knowledge. When knowledge compels convictions, it becomes wisdom. Yet the internet inundates users with the opinions of thousands, even millions, of other users, depriving them of the solitude required for sustained reflection that, historically, has led to the development of convictions. As solitude diminishes, so, too, does fortitude—not only to develop convictions but also to be faithful to them, particularly when they require the traversing of novel, and

Discovering the threads that constitute actual interactions is an essential means of making sense of the world. But perception of overall patterns of things that are contextually related is equally important.

Here is a strange but critical sentiment to introduce in a book about the benefits of living with microbes: there is no such thing as a “good microbe” or a “bad microbe”. These terms belong in children’s stories. They are ill-suited for describing the messy, fractious, contextual relationships of the natural world.

Those who romanticize the concept of leaderless movements often misleadingly deploy Ella Baker's words, "Strong people don't need [a] strong leader." Baker delivered this message in various iterations over her fifty-year career working in the trenches of racial-justice struggles, but what she meant was specific and contextual. She was calling for people to disinvest from the notion of the messianic, charismatic leader who promises political salvation in exchange for deference. Baker also did not mean that movements would naturally emerge without collective analysis, serious strategizing, organizing, mobilizing and consensus building.

Being an expert isn't telling other people what you know. It's understanding what questions to ask, and flexibly applying your knowledge to the specific situation at hand. Being an expert means providing sensible, highly contextual direction.

We have given up our connection to context. Social media mashes up meaning. Whatever you say will be contextualized and given meaning by the way algorithms, crowds, and crowds of fake people who are actually algorithms mash it up with what other people say.

ELLE: i tried to heterotextualize my feelings for a while ELLE: in retrospect idk why ELLE: all part of the process i guess DARCY You what? "It took her a second to figure out what had confused Darcy." ELLE: apply hetero context to a super not straight situation ELLE: hetero + contextualize = heterotextualize DARCY: Huh. New word. Thanks for broadening my horizons. "Elle bit the inside of her cheek to keep from laughing." ELLE: i made it up ELLE (4:43 P.M.): but you’re welcome DARCY (4:45 P.M.): Of course.

People won’t see you as just another woman any more, but as a white woman who hangs with brownies, and you’ll lose a bit of your privilege, you should still check it, though, have you heard the expression, check your privilege, babe? Courtney replied that seeing as Yazz is the daughter of a professor and a very well-known theatre director, she’s hardly underprivileged herself, whereas she, Courtney, comes from a really poor community where it’s normal to be working in a factory at sixteen and have your first child as a single mother at seventeen, and that her father’s farm is effectively owned by the bank Yes but I’m black, Courts, which makes me more oppressed than anyone who isn’t, except Waris who is the most oppressed of all of them (although don’t tell her that) In five categories, black, Muslim, female, poor, hijab bed She’s the only one Yazz can’t tell to check her privilege Courtney replied that Roxane Gay warned against the idea of playing ‘privilege Olympics’ and wrote in Bad Feminist that privilege is relative and contextual, and I agree, Yazz, I mean, where does it all end? Is Obama less privileged than a white hillbilly growing up in a trailer park with a junkie single mother and a jailbird father? Is a severely disabled person more privileged than a Syrian asylum-seeker who’s been tortured? Roxane argues that we have to find a new discourse for discussing inequality Yazz doesn’t know what to say, when did Court read Roxane Gay - who’s amaaaazing? Was this a student outwitting the master moment? #whitegirltrumpsblackgirl

A writer sets out to write science fiction but isn’t familiar with the genre, hasn’t read what’s been written. This is a fairly common situation, because science fiction is known to sell well but, as a subliterary genre, is not supposed to be worth study—what’s to learn? It doesn’t occur to the novice that a genre is a genre because it has a field and focus of its own; its appropriate and particular tools, rules, and techniques for handling the material; its traditions; and its experienced, appreciative readers—that it is, in fact, a literature. Ignoring all this, our novice is just about to reinvent the wheel, the space ship, the space alien, and the mad scientist, with cries of innocent wonder. The cries will not be echoed by the readers. Readers familiar with that genre have met the space ship, the alien, and the mad scientist before. They know more about them than the writer does. In the same way, critics who set out to talk about a fantasy novel without having read any fantasy since they were eight, and in ignorance of the history and extensive theory of fantasy literature, will make fools of themselves because they don’t know how to read the book. They have no contextual information to tell them what its tradition is, where it’s coming from, what it’s trying to do, what it does. This was liberally proved when the first Harry Potter book came out and a lot of literary reviewers ran around shrieking about the incredible originality of the book. This originality was an artifact of the reviewers’ blank ignorance of its genres (children’s fantasy and the British boarding-school story), plus the fact that they hadn’t read a fantasy since they were eight. It was pitiful. It was like watching some TV gourmet chef eat a piece of buttered toast and squeal, “But this is delicious! Unheard of! Where has it been all my life?

This distorted lens may lead someone studying human sexuality to ask: “Where are you on a spectrum from straight to gay?” This question would miss a pattern we found in our data suggesting that people's arousal systems are not bundled by the gender of whatever it is that turns them on: 4.5% of men find the naked male form aversive but penises arousing, while 6.7% of women find the female form arousing, but vaginas aversive. Using simplified community identifications like the gay-straight spectrum to investigate how and why arousal patterns develop is akin to studying historic human migration patterns by distributing a research survey asking respondents to report their position on a spectrum from “white” to “person of color.” Yes, “person of color,” like the concept of “gay,” is a useful moniker to understand the life experiences of a person, but a person’s place on a “white” to “person of color” spectrum tells us little about their ethnicity, just as a person’s place on a scale of gay to straight tells us little about their underlying arousal patterns. The old way of looking at arousal limits our ability to describe sexuality to a grey scale. We miss that there is no such thing as attraction to just “females,” but rather a vast array of arousal systems that react to stimuli our society typically associates with “females” including things like vaginas, breasts, the female form, a gait associated with a wider hip bone, soft skin, a higher tone of voice, the gender identity of female, a person dressed in “female” clothing, and female gender roles. Arousal from any one of these things correlates with the others, but this correlation is lighter than a gay-straight spectrum would imply. Our data shows it is the norm for a person to derive arousal from only a few of these stimuli sets and not others. Given this reality, human sexuality is not well captured by a single sexual spectrum. Moreover, contextualizing sexuality as a contrast between these communities and a societal “default” can obscure otherwise-glaring data points. Because we contrast “default” female sexuality against “other” groups, such as the gay community and the BDSM community, it is natural to assume that a “typical” woman is most likely to be very turned on by the sight of male genitalia or the naked male form and that she will be generally disinterested in dominance displays (because being gay and/or into BDSM would be considered atypical, a typical woman must be defined as the opposite of these “other,” atypical groups). Our data shows this is simply not the case. The average female is more likely to be very turned on by seeing a person act dominant in a sexual context than she is to be aroused by either male genitalia or the naked male form. The average woman is not defined by male-focused sexual attraction, but rather dominance-focused sexual attraction. This is one of those things that would have been blindingly obvious to anyone who ran a simple survey of arousal pathways in the general American population, but has been overlooked because society has come to define “default” sexuality not by what actually turns people on, but rather in contrast to that which groups historically thought of as “other.

Art isn’t indiscriminate shit-flinging. It’s pure communication, crafted with intention and care. Every comedian on every stage is saying what he’s saying on purpose. So shouldn’t we be welcome to examine that purpose, contextualize it within our culture at large, and critique what we find? The

When ideas are detached from the media used to transmit them, they are also cut off from the historical circumstances that shape them, and it becomes difficult to perceive the changing context within which they must be viewed.

Epicureans, from the beginning, rejected idealisms and absolutes that divorced people from context and from nature, and chose to engage reality instead. Our morality is contextual. Rather than hand down absolute dos and don’ts, the first Epicureans elaborated methods by which we can most effectively use our faculties.

I hope I’m being clear, I didn’t say I hate feminists, that would be weird. I said I hate feminist. I’m talking about the word. I have the privilege living my life inside of words and part of being a writer is creating entire universes, and that's beautiful, but part of being a writer is also living in the very smallest part of every word. ...But the word feminist, it doesn't sit with me, it doesn't add up. I want to talk about my problem that I have with it. ...Ist in it's meaning is also a problem for me. Because you can't be born an ist. It's not natural... So feminist includes the idea that believing men and women to be equal, believing all people to be people, is not a natural state. That we don't emerge assuming that everybody in the human race is a human, that the idea of equality is just an idea that's imposed on us. That we are indoctrinated with it, that it's an agenda... ...My problem with feminist is not the word. It's the question. "Are you now, or have you ever been, a feminist?" The great Katy Perry once said—I'm paraphrasing—"I'm not a feminist but I like it when women are strong."...Don't know why she feels the need to say the first part, but listening to the word and thinking about it, I realize I do understand. This question that lies before us is one that should lie behind us. The word is problematic for me because there's another word that we're missing... ...When you say racist, you are saying that is a negative thing. That is a line that we have crossed. Anything on the side of that line is shameful, is on the wrong side of history. And that is a line that we have crossed in terms of gender but we don't have the word for it... ...I start thinking about the fact that we have this word when we're thinking about race that says we have evolved beyond something and we don't really have this word for gender. Now you could argue sexism, but I'd say that's a little specific. People feel removed from sexism. ‘I'm not a sexist, but I'm not a feminist.' They think there's this fuzzy middle ground. There's no fuzzy middle ground. You either believe that women are people or you don't. It's that simple. ...You don’t have to hate someone to destroy them. You just have to not get it. ...My pitch is this word. ‘Genderist.’ I would like this word to become the new racist. I would like a word that says there was a shameful past before we realized that all people were created equal. And we are past that. And every evolved human being who is intelligent and educated and compassionate and to say I don't believe that is unacceptable. And Katy Perry won't say, "I'm not a feminist but I like strong women," she'll say, "I'm not a genderist but sometimes I like to dress up pretty." And that'll be fine. ...This is how we understand society. The word racism didn't end racism, it contextualized it in a way that we still haven't done with this issue. ...I say with gratitude but enormous sadness, we will never not be fighting. And I say to everybody on the other side of that line who believe that women are to be bought and trafficked or ignored...we will never not be fighting. We will go on, we will always work this issue until it doesn't need to be worked anymore. ...Is this idea of genderist going to do something? I don't know. I don't think that I can change the world. I just want to punch it up a little.

I don’t think one has fully enjoyed the life of the mind until one has seen a celebrated scholar defend the “contextual” legitimacy of the burqa, or of female genital mutilation, a mere thirty seconds after announcing that moral relativism does nothing to diminish a person’s commitment to making the world a better place.2

These are connections between two points that were previously unconnected. Jokes are one of the most pure examples of this neural creation event; most humor is based on two ideas coming together in a new way: puns, rhymes, double meanings, unusual circumstances, accidents, exposed delusions, and contextually inappropriate content are examples of this. The chemical rush we get from sudden neural connections in jokes is so intense and pleasurable that we laugh out loud. This kind of humor and joy in learning is a huge part of Aboriginal and Torres Strait Islander cultures. If people are laughing, they are learning. True learning is a joy because it is an act of creation.

Mariana was forever searching her memory these days—looking for the past, trying to see it clearly; trying to understand and contextualize the journey they had been on together. She would try to remember little things they did, re-create forgotten conversations in her mind, imagine what Sebastian might have said or done at each moment. But she was unsure how much that she recalled was real; the more remembering she did, the more it seemed Sebastian was turning into myth. He was all spirit now—all story.

In the spirit of being a reflective practitioner of ourselves we must notice your own behavior as an educator and realize how it influences other. Recognize your privileges: race, gender, ability, career, citizenship, language is all privilege. Imagine how you feel in the visitors shoes and adjust to best help them process and contextualize.

In order for our minds to comprehend something, there must be an appropriately structured neural structure called a 'frame' that makes it possible to contextualize, make proper sense of, and mentally 'see' the thing. Our understanding of the world is frame dependent: frames are the accessories with which we think. Frames are the cognitive, conceptual structures that enable us to put together, amplify, and activate ideas. When truth is unseen it is because it is both unframed and unnamed; frames and names go together.

A transcription doesn’t so much repeat words as contextualize and historicize them, uniting them with the time, place, and source of their utterance. A transcript reproduces the words it records; it does not use them. Quoting is an attitude and practice, central to aesthetic and literary experiences as different from each other as the sublime and camp.

For me, feminism is always contextual.

the strength to endure, contextualize, and derive meaning from the obstacles we cannot simply overcome (which, as it happens, is the way of flipping the unflippable). Even

The game character, like the self, is contextual.

scarcity is often contextual.

In looking at our our individual classroom pedagogies and our isolated artistic endeavors, we must broaden the frame of analysis to consider historical, contextual and institutional assumptions. This means a constant awareness of how the micro-practices of interpersonal dialogue and embodied ways of knowing each other can provide an impetus fro structural change.

In all death penalty cases, spending time with clients is important. Developing the trust of clients is not only necessary to manage the complexities of the litigation & deal with the stress of a potential execution; it's also key to effective advocacy. A client's life often depends on his lawyer's ability to create a mitigation narrative that contextualizes his poor decisions or violent behavior. Uncovering things about someone's background that no one has previously discovered--things that might be hard to discuss but are critically important--requires trust. Getting someone to acknowledge he has been the victim of child sexual abuse, neglect, or abandonment won't happen without the kind of comfort that takes hours and multiple visits to develop. Talking about sports, TV, popular culture, or anything else the client wants to discuss is absolutely appropriate to building a relationship that makes effective work possible.

ACT uses acceptance and mindfulness processes and commitment and behavioral activation processes to produce psychological flexibility. It seeks to bring human language and cognition under better contextual control so as to overcome the repertoire-narrowing effects of an excessive reliance on a problem-solving mode of mind as well as to promote a more open, centered, and engaged approach to living.

Good reasoning isn't primarily about being loud and confident and good on your feet. Those are skills worth developing⁠—as humans, we're built to respond to all of that⁠—but those aren't the things that make people good reasoners. The right-wing Logic Brigades give people the impression that caring about logic means dogmatically applying a few simple principles to everything and ignoring the fine-grained contextual differences between superficially similar situations. That's exactly wrong. If you actually care about getting the arguments right, you need to slow the hell down and pay attention to the subtleties.

Desire for goodness, Mister Reese, leads to earnestness. Earnestness in turn leads to sanctimonious self-righteousness, which breeds intolerance, upon which harsh judgment quickly follows, yielding dire punishment, inflicting general terror and paranoia, eventually culminating in revolt, leading to chaos, then dissolution, and thus, the end of civilisation.” He slowly turned, looked down upon Emancipor. “And we are creatures dependent upon civilisation. It is the only environment in which we can thrive.” Emancipor frowned. “The desire for goodness leads to the end of civilisation?” “Precisely, Mister Reese.” “But if the principal aim is to achieve good living and health among the populace, what is the harm in that?” Bauchelain sighed. “Very well, I shall try again. Good living and health, as you say, yielding well-being. But well-being is a contextual notion, a relative notion. Perceived benefits are measured by way of contrast. In any case, the result is smugness, and from that an overwhelming desire to deliver conformity among those perceived as less pure, less fortunate—the unenlightened, if you will. But conformity leads to ennui, and then indifference. From indifference, Mister Reese, dissolution follows as a natural course, and with it, once again, the end of civilisation.

What artists and scientists have in common is the ability to live in an open-ended state of interpretation and reinterpretation of the products of our work. The work of artists and scientists is ultimately the pursuit of truth, but members of both camps understand that truth in its very nature is contextual and changeable, dependent on point of view, and that today’s truths become tomorrow’s disproven hypotheses or forgotten objets d’art.

Purpose and desire can seem similar, but they are very different, sometimes even opposing forces. Desire is personal, narrow, and pointed, and tends toward self-preservation, self-gratification, and short-term gains and pleasures. Purpose is wider, broader, a longer-term vision encompassing the benefit of others—something outside of yourself you’re willing to fight for. There have been many times in my life where I was acting from a place of desire but I’d fully convinced myself that it was purpose. Desire is what you want; purpose is the flowering of what you are. Desire tends to weaken over time, whereas purpose strengthens the more you lean into it. Desire can be depleting because it’s insatiable; purpose is empowering—it’s a stronger engine. Purpose has a way of contextualizing life’s unavoidable sufferings and making them meaningful and worthwhile. As Viktor Frankl wrote, “In some ways suffering ceases to be suffering at the moment it finds a meaning, such as the meaning of a sacrifice.

In other words, we defer in attaining integrity with those things that contextualize us, establishing a frictionless equilibrium with them. And it is this state of achieved equilibrium that is precisely the relationship most conducive to symbiotic growth and productivity.

That was your brilliant plan?" I whispered. I turned my T-shirt so the spatter of blood faced my back, then slipped my jacket on over the top. "You," he said, sitting on the bed, "were in a state of déshabillé.¨ ¨Since when do you speak French?" "I did suffer through two solid years of class with Monsieur Cann," he said. "I wasn't sleeping the whole time." "No, of course not. You woke up during the lesson on how to describe the scandalously underdressed." "I also know in flagrante," he said, "and coitus interruptus -" "That's Latin," I protested, but he was laughing. "I hope it was worth it." He swept a hand across the room. "Did you find what you needed?" "I always do." Watson's eyes crinkled at the corners. He didn't pry further. How glorious that was; it gave my mind time to sort and contextualize what I'd found.

There is humility in confession. A recognition of flaws. To hear myself say out loud these shameful secrets meant I acknowledged my flaws. I also for the first time was given the opportunity to contextualize anew the catalogue of beliefs and prejudices, simply by exposing them to another, for the first time hearing the words ‘Yes, but have you looked at it this way?’ This was a helpful step in gaining a new perspective on my past, and my past was a significant proportion of who I believed myself to be. It felt like I had hacked into my own past. Unravelled all the erroneous and poisonous information I had unconsciously lived with and lived by and with necessary witness, the accompaniment of another man, reset the beliefs I had formed as a child and left unamended through unnecessary fear. Suddenly my fraught and freighted childhood became reasonable and soothed. ‘My mum was doing her best, so was my dad.’ Yes, people made mistakes but that’s what humans do, and I am under no obligation to hoard these errors and allow them to clutter my perception of the present. Yes, it is wrong that I was abused as a child but there is no reason for me to relive it, consciously or unconsciously, in the way I conduct my adult relationships. My perceptions of reality, even my own memories, are not objective or absolute, they are a biased account and they can be altered. It is possible to reprogram your mind. Not alone, because a tendency, a habit, an addiction will always reassert by its own invisible momentum, like a tide. With this program, with the support of others, and with this mysterious power, this new ability to change, we achieve a new perspective, and a new life.

I started to see the bigger picture of things: Islam was not relegated to the tiny, sometimes frustrating and seemingly arbitrary details of practice, but rather entered the larger picture of spirituality and worship that contextualized my womanhood. In order to be able to derive these logical conclusions about my religion, I had to go back to the basics and understand the very fundamental principles upon which it was founded: justice, social equality, racial equality, financial equality, and, possibly most important of all, gender equality. Thus began my lifelong love affair with Islamic feminism.

None of the writers suggest that rape may be morally permissible dependent on “contextual relations.” None of the writers suggest that the morality of human slavery is dependent on “contextual relations.” So, although these essays purport to reject the hierarchy of patriarchal ethics, and to offer the ethic of care as an alternative, the ethic of care is applied in significantly different ways depending on whether we are talking about humans or animals. When we apply the ethic of care to human beings, we assume from the outset that human beings have at least some interests that cannot be compromised irrespective of context. When we apply the ethic of care to animals, we assume that all animal interests can be violated if the “context” justifies it. The feminist ethic of care and animal welfare theory both accept the notion of animals as “things” and accept the legitimacy of the resulting hierarchy.

Young humans are like chimps—six-year-olds not only prefer to be with kids like themselves (by whatever criteria) but readily say so. It isn’t until around age ten that kids learn that some feelings and thoughts about Thems are expressed only at home, that communication about Us/Them is charged and contextual.60

science cannot be regarded as an entirely detached, disinterested enterprise. To undertake scientific inquiry itself reflects a certain kind of commitment and a certain judgment about what is worth doing. Deciding what kind of scientific inquiry to conduct and how to carry it out requires further evaluative deliberation. Whatever further roles contextual values might play, the securing of evidence and the susceptibility of conclusions to error-probing and transformative criticism demand that those roles be laid bare. For such an undertaking, a partnership of philosophers and scientists may prove fruitful, or even essential.

Social situations can be overwhelming to HSPs, as they continually process a lot of data: the emotions of others, microexpressions, implicit messages, and contextual cues in their environment. HSPs often use coping mechanisms in overstimulating social situations, like hanging back to observe, leaving early, and decompressing afterward.

First, intelligence is situational—there is no such thing as general intelligence. Your brain is one piece in a broader system which includes your body, your environment, other humans, and culture as a whole. Second, it is contextual—far from existing in a vacuum, any individual intelligence will always be both defined and limited by its environment. (And currently, the environment, not the brain, is acting as the bottleneck to intelligence.) Third, human intelligence is largely externalized, contained not in your brain but in your civilization. Think of individuals as tools, whose brains are modules in a cognitive system much larger than themselves—a system that is self-improving and has been for a long time.

As a result of the work done by all these stratifying force in language, there are no "neutral" words and forms - words and forms that can belong to "no one"; language has been completely taken over, shot through with intentions and accents. For any individual consciousness living in it, language is not an abstract system of normative forms, but rather a concrete heteroglot conception of the world. All words have the "taste" of a profession, a genre, a tendency, a party, a particular work, a particular person, a generation, an age group, the day and hour. Each word tastes of the context and contexts in which it has lived it socially charged life; all words and forms are populated by intentions. Contextual overtones (generic, tendentious, individualistic) are inevitable in the word. As a living, socio-ideological concrete thing, as heteroglot opinion, language, for the individual consciousness, lies on the borderline between oneself and the other. The word in language is half someone else's. It becomes "one's own" only when the speaker populates it with his own intention, his own accent, when he appropriates the word, adapting it to his own semantic and expressive intention. Prior to this moment of appropriation, the word does not exist in a neutral and impersonal language (it is not, after all, out of a dictionary that the speaker gets his words!), but rather it exists in other people's mouths, in other people's contexts, serving other people's intentions: it is from there that one must take the word, and make it one's own. And not all words for just anyone submit equally easy to this appropriation, to this seizure and transformation into private property: many words stubbornly resist, others remain alien, sound foreign in the mouth of the one who appropriated them and who now speaks them; they cannot be assimilated into his context and fall out of it; it is as if they put themselves in quotation marks against the will of the speaker. Language is not a neutral medium that passes freely and easily into the private property of the speaker's intentions; it is populated - overpopulated - with the intentions of others. Expropriating it, forcing it to submit to one's own intentions and accents, is a difficult and complicated process.

The scarcity mindset, in contrast, is a contextual outcome, more open to remedies. Rather than a personal trait, it is the outcome of environmental conditions brought on by scarcity itself, conditions that can often be managed. The more we understand the dynamics of how scarcity works upon the human mind, the more likely we can find ways to avoid or at least alleviate the scarcity trap.

Scripture, culture, and oneself. It could be said that the Christian who sets her focus on God’s glory and others must constantly read, interpret, and respond not only to the Biblical text but also to these other “texts.” This is getting down into the more earthy stuff known as contextualization—making sense out of God’s Word to real people, in real space, in real time, right in front of them.

Remember: We choose how we’ll look at things. We retain the ability to inject perspective into a situation. We can’t change the obstacles themselves—that part of the equation is set—but the power of perspective can change how the obstacles appear. How we approach, view, and contextualize an obstacle, and what we tell ourselves it means, determines how daunting and trying it will be to overcome.

Tacit knowledge is contextualized knowledge of people, places, ideas, and experiences. It involves knowing how to obtain desired endstates, knowing what to do to obtain them, and knowing when and where to act on them. It’s knowledge in practice that’s developed from direct experience and action, and usually is shared only through highly interactive conversation, storytelling, and shared experience.

Imagine that the brain and the genitals are a couple of friends on vacation together, wandering down the street deciding where to have dinner. If they're women, it goes like this: The genitals notice any restaurant they pass, whether it's Thai food or pub grub, fast food or gourmet (while ignoring all the museums and shops),and say, "This is a restaurant. We could eat here." She has no strong opinion, she's just good at spotting restaurants. Meanwhile, the brain is assessing all the contextual factors [...] to decide whether she wants to try a place. "This place isn't delicious smelling enough," or "This place isn't clean enough," or "I'm not in the mood for pizza." The genitals might even notice a pet store and say, "There's pet food in here, I guess..." and the brain rolls her eyes and keeps walking. [...] Now, if the friends are men, it goes like this: The genitals notice only specific restaurants -- diners, say -- and don't notice any restaurants that aren't diners. Once they find a diner, the brain says, "A diner! I love diners," and the genitals agree, "This is a restaurant, we could eat here," unless there's some pretty compelling reason not to, like a bunch of drunks brawling outside.

I was trained as a philosopher never to put philosophers and their ideas into historical contexts, since historical context has nothing to do with the validity of the philosopher's positions. I agree that assessing validity and contextualizing historically are two entirely distinct matters and not to be confused with one another. And yet that firm distinction doesn't lead me to endorse the usual way in which history of philosophy is presented. ... The philosophers talk across the centuries exclusively to one another, hermetically sealed from any influences derived from non-philosophical discourse. The subject is far more interesting than that. ... When you ask why did some particular question occur to a scientist or philosopher for the first time, or why did this particular approach seem natural, then your questions concern the context of discovery. When you ask whether the argument the philosopher puts forth to answer that question is sound, or whether the evidence justifies the scientific theory proposed, then you've entered the context of justification. Considerations of history, sociology, anthropology, and psychology are relevant to the context of discovery, but not to justification. You have to keep them straight.... ...(T)he assessment of those intuitions in terms of the argument's soundness isn't accomplished by work done in the context of discovery. And conversely, one doesn't diminish a philosopher's achievement, and doesn't undermine its soundness, by showing how the particular set of questions on which he focused, the orientation he brought to bear on his focus, has some causal connection to the circumstances of his life (pp. 160-161).

When you raise the camera to your eye you become responsible for contextualizing the history of the person you are photographing. It is critical that photographers take that responsibility as seriously as they do the photograph itself. Stories need to be approached with intellectual curiosity rather than a mere visual curiosity. It is also critical they consider the people they are photographing as collaborators, not “subjects.

and I emerge so icky and befouled and cross-eyed from the guy’s right hook that I blow what should have been a very legitimate shot at the title in the Men’s Best Legs Contest, in which I end up placing third but am told later I would have won the whole thing except for the scowl, swollen and strabismic right eye, and askew swimcap that formed a contextual backdrop too downright goofy to let the full force of my gams’ shapeliness come through to the judges.

Several defining aspects of focal order condition our awareness of it. The first of these conditions is the temporal immediacy of the continuing present: order is always located in the “very now.” The second condition is spatial immediacy: order starts here and goes there. Third, focal order is always collaborative: all relations, while they are intrinsic and thus constitutive, are also projective and recursive. And finally, equilibrium in one’s disposition allows one to contextualize events on their own terms and to achieve an optimally productive harmony.

for the teens that I interviewed, privacy isn’t necessarily something that they have; rather it is something they are actively and continuously trying to achieve in spite of structural or social barriers that make it difficult to do so. Achieving privacy requires more than simply having the levers to control information, access, or visibility. Instead, achieving privacy requires the ability to control the social situation by navigating complex contextual cues, technical affordances, and social dynamics. Achieving privacy is an ongoing process because social situations are never static.

Getting Started Setting up your Kindle Oasis Kindle controls Status indicators Keyboard Network connectivity VoiceView screen reader Special Offers and Sponsored Screensavers Chapter 2 Navigating Your Kindle The Kindle Home screen Toolbars Tap zones Chapter 3 Acquiring & Managing Kindle Content Shop for Kindle and Audible content anytime, anywhere Recommended content Managing your Kindle Library Device and Cloud storage Removing items from your Kindle Chapter 4 Reading Kindle Documents Understanding Kindle display technology Customizing your text display Comic books Children's books Images Tables Interacting with your content Navigating a book Chapter 5 Playing Audible Books Pairing a Bluetooth audio device Using the Audible Player Audiobook bookmarks Downloading Audible books Audiobook Library Management Chapter 6 Features X-Ray Word Wise Vocabulary Builder Amazon FreeTime (Amazon Fire for Kids in the UK) Managing your Amazon Household Goodreads on Kindle Time to Read Chapter 7 Getting More from Your Kindle Oasis Carrying and reading personal documents Reading Kindle content on other devices Sharing Using your Kindle with your computer Using the Experimental Web Browser Chapter 8 Settings Customizing your Kindle settings The Settings contextual menu Chapter 9 Finding Additional Assistance Appendix A Product Information

Moreover, it seems plausible that the word “eunuch” could have been used by Jesus’ opponents as a derogatory epithet against him and his followers “to cast aspersions on their masculinity.”10 Theologian Halvor Moxnes suggests that “‘eunuch’ in Matthew’s contextual world could have been a slur leveled against those young men in the Jesus Movement who left home and household and followed him, thus putting themselves ‘out of place’ and ‘represent[ing] a provocation to the very order of the community.’”11 As an unmarried man in a traditional culture, Jesus may have been subject to many of the same slurs as people who were sexual minorities in his culture. Yet, as Moxnes observes, “Jesus picked up the word [eunuch] and accepted it.”12

Power is to be construed as the production of intended effects determined by external causation. Real creativity, on the other hand, entails the spontaneous production of novelty, irreducible through causal analysis. Power is exercised with respect to and over others. Creativity is always reflexive and is exercised over and with respect to “self.” And since self in a processive world is always communal, creativity is contextual, transactional, and multidimensional. Thus creativity is both self-creativity and co-creativity. Either everything shares in creativity, or there is no creativity. Indeed, it is this transactional, co-creative character of all creative processes that precludes the project of self-cultivation and self-creation from being egoistic.

Moving the focus away from the perpetrator and onto the actual effects not only allows the journalist to report on the issue at hand just as it would if they gave press to the abuser, but it grants additional context and truth that would be otherwise lost. It pulls the issue out of the hypothetical by putting the harm to faces and names and lives, and allows people to feel the reality of it instead of getting lost in jargon, theory, and debate. It avoids the cognitive backfire effect that comes along with signal boosting lies to refute them by properly contextualizing disinformation and harm. Beyond that, there’s wisdom, strength, and resilience to be found in the stories of people impacted by hatred and living in spite of it that you won’t find spilling out of the mouth of disingenuous ratfuckers. We don’t just hear about the abuse or the hate, we hear about what comes next and what we need to do to move beyond it.

What matters is not how much we remember, but how we remember. As I see it, intelligence is closely related to creativity, to noticing something new, to making unexpected connections between disparate facts. Isaac Newton’s genius consisted of realizing that what makes an apple fall from a tree is the same force that keeps the moon in its orbit around the earth: gravity. Centuries later, in his general theory of relativity, Albert Einstein uncovered another astounding relationship when he noted that the effect of the force of gravity is indistinguishable from the acceleration of a spaceship in outer space or the tug we feel in an elevator when it starts to move. Attempting to memorize facts by rote does nothing more than distract our attention from what really matters, the deeper understanding required to establish meaning and notice connections—that which constitutes the basis of intelligence. The method of loci does nothing to help us understand the things we memorize; it is just a formula for memorization that, in fact, competes against comprehension. As we saw in the previous chapter, Shereshevskii was able to memorize a list effortlessly using the method of loci, but was incapable of grasping its content enough to pick out the liquids from the list or, on another occasion, to realize that he had memorized a sequence of consecutive numbers. Using the method of loci to store these lists left Shereshevskii no room to make any of the categorizations that we perform unconsciously (person, animal, liquid, etc.) or to find basic patterns in a list of numbers. To be creative and intelligent, we must go beyond merely remembering and undertake completely different processes: we must assimilate concepts and derive meaning. Focusing on memorization techniques limits our ability to understand, classify, contextualize, and associate. Like memorization, these processes also help to secure memories, but in a more useful and elaborate way; these are precisely the processes that should be developed and encouraged by the educational system.

Personal memory – the palest of all lights – is the wellspring of personality and creativity. Memory is the also the cornerstone of culture and the basis of community and family relationships. Without memories of our thoughts and actions, we would not recognize our individual self. Without personal memories, there is no personal character or soul of a nation. Without contextual memories, the concept of universal principles of goodwill and the individual desire to perform noble selfless acts would be moot. There can be no symmetry in any human relations without memories to provide a baseline foundation for reflection and contemplation. It would fatally tax a person’s desire to achieve fairness in their personal dealings without memories of prior acts of greed or benevolence to provide structure for judging the merits of their current behavioral options. Without the haunting of memory to remind us of our propensity to hate outsiders and readiness to overlook the disfranchised, there would be wholesale discrimination and unchecked commission of infamous crimes.

Daily work in the field of online advertising, as Jack Goldenberg sees it, is still significantly different from what the trends are propagated by online promotions. Defining online budget According to Jack Goldenberg a vast majority of the budget for online advertising does not exceed $2,000 on a monthly basis, depending on the perception of the company as they can bring effects "online adventure", established budgets for online advertising move in value from $200 to $2,000 per month (with highest proportion of $200-$500). This does not mean that a number of companies gives less advertising - but even then it can not be called "creating the campaign." Goldenberg believes that in order to create an online advertising campaign there should be a budget of at least $500 for the use of different types of online advertising. Goldenberg explains this as: In an environment of such budget is not simply distribute the money "wisely" and that since it has obvious benefits through a variety of online advertising systems. Jack Goldenberg found out how most companies in the world and USA are oriented towards effects in relation to the funds that are made for advertising. In this type of company, regardless of what everyone knows to be used types of brand advertising (advertising through banners - display advertising) to create recognizable firms in certain target groups, the effects of such advertising are not directly comparable with respect to the effects of (price per click - CPC - Cost per click) with contextual advertising, which for years has given much more efficient (measurable) results in relation to advertising banners, concludes Mr. Goldenberg. According to Yoel Goldenberg it is good when there is an understanding in companies that brand advertising has a different type of effects in relation to the PPC (contextual) advertising, and that would be it "documented" in a certain way, it is necessary to constantly explore and find those web sites that deliver the best effects for optimum need of assets. The process of creating an online advertising campaigns, explained by Goldenberg, usually starts (or should start) finding individual Web sites on which to advertise a company could, possibly longer term. Unfortunately, says Goldenberg, in our country is not in all sectors (industries) simply find diverse Web sites from which to choose "pretenders" for online advertising. An even greater problem is the fact that long-term advertising on a Web site does not bring the desired effect, unless it is constantly not working to the content of advertising often changes with an emphasis on meeting the needs of potential clients.

All overt and covert emotions would shrivel without the beam of contrast and comparison to supply context and implication. We need the value of counterpoise to recognize and distinguish between similar and dissimilar concepts. How do we identify the importance of hope if we never felt despair? How do we appreciate the value of society and companionship until we experience solitude and loneliness? What would any relationship be unless draped with the boughs of thoughts and feelings, without the ongoing interaction between conscientious action and unreserved devotion, without endless empathy fused with boundless love? In the ring of time, without the verve supplied by both the real and the imaginary, life would be bland, insipid, and lackluster.

I struggle with an embarrassing affliction, one that as far as I know doesn’t have a website or support group despite its disabling effects on the lives of those of us who’ve somehow contracted it. I can’t remember exactly when I started noticing the symptoms—it’s just one of those things you learn to live with, I guess. You make adjustments. You hope people don’t notice. The irony, obviously, is having gone into a line of work in which this particular infirmity is most likely to stand out, like being a gimpy tango instructor or an acrophobic flight attendant. The affliction I’m speaking of is moral relativism, and you can imagine the catastrophic effects on a critic’s career if the thing were left to run its course unfettered or I had to rely on my own inner compass alone. To be honest, calling it moral relativism may dignify it too much; it’s more like moral wishy-washiness. Critics are supposed to have deeply felt moral outrage about things, be ready to pronounce on or condemn other people’s foibles and failures at a moment’s notice whenever an editor emails requesting twelve hundred words by the day after tomorrow. The severity of your condemnation is the measure of your intellectual seriousness (especially when it comes to other people’s literary or aesthetic failures, which, for our best critics, register as nothing short of moral turpitude in itself). That’s how critics make their reputations: having take-no-prisoners convictions and expressing them in brutal mots justes. You’d better be right there with that verdict or you’d better just shut the fuck up. But when it comes to moral turpitude and ethical lapses (which happen to be subjects I’ve written on frequently, perversely drawn to the topics likely to expose me at my most irresolute)—it’s like I’m shooting outrage blanks. There I sit, fingers poised on keyboard, one part of me (the ambitious, careerist part) itching to strike, but in my truest soul limply equivocal, particularly when it comes to the many lapses I suspect I’m capable of committing myself, from bad prose to adultery. Every once in a while I succeed in landing a feeble blow or two, but for the most part it’s the limp equivocator who rules the roost—contextualizing, identifying, dithering. And here’s another confession while I’m at it—wow, it feels good to finally come clean about it all. It’s that … once in a while, when I’m feeling especially jellylike, I’ve found myself loitering on the Internet in hopes of—this is embarrassing—cadging a bit of other people’s moral outrage (not exactly in short supply online) concerning whatever subject I’m supposed to be addressing. Sometimes you just need a little shot in the arm, you know? It’s not like I’d crib anyone’s actual sentences (though frankly I have a tough time getting as worked up about plagiarism as other people seem to get—that’s how deep this horrible affliction runs). No, it’s the tranquillity of their moral authority I’m hoping will rub off on me. I confess to having a bit of an online “thing,” for this reason, about New Republic editor-columnist Leon Wieseltier—as everyone knows, one of our leading critical voices and always in high dudgeon about something or other: never fearing to lambaste anyone no matter how far beneath him in the pecking order, never fearing for a moment, when he calls someone out for being preening or self-congratulatory, as he frequently does, that it might be true of himself as well. When I’m in the depths of soft-heartedness, a little dose of Leon is all I need to feel like clambering back on the horse of critical judgment and denouncing someone for something.