Continuum Series Quotes

The Rider A boy told me if he roller-skated fast enough his loneliness couldn't catch up to him, the best reason I ever heard for trying to be a champion. What I wonder tonight pedaling hard down King William Street is if it translates to bicycles. A victory! To leave your loneliness panting behind you on some street corner while you float free into a cloud of sudden azaleas, pink petals that have never felt loneliness, no matter how slowly they fell.

Maybe unhappiness is the continuum through which a human life moves, and joy just a series of blips, of islands in the stream.

Because information is so accessible and communication instantaneous, there is a diminution of focus on its significance, or even on the definition of what is significant. This dynamic may encourage policymakers to wait for an issue to arise rather than anticipate it, and to regard moments of decision as a series of isolated events rather than part of a historical continuum. When this happens, manipulation of information replaces reflection as the principal policy tool.

Boy and Egg Every few minutes, he wants to march the trail of flattened rye grass back to the house of muttering hens. He too could make a bed in hay. Yesterday the egg so fresh it felt hot in his hand and he pressed it to his ear while the other children laughed and ran with a ball, leaving him, so little yet, too forgetful in games, ready to cry if the ball brushed him, riveted to the secret of birds caught up inside his fist, not ready to give it over to the refrigerator or the rest of the day.

Life is a continuum; neither black nor white, but a series of shades from light to dark. When the shadow is in front of you, all you see is the darkness and forget the sun is at your back.

We tend to see life as a continuum, but really, it's a series of phases, generating a series of different selves. You leave one life behind and start another. And each time, a different version of yourself emerges.

We say it is "explanation" but it is only in "description" that we are in advance of the older stages of knowledge and science. We describe better we explain just as little as our predecessors. We have discovered a manifold succession where the naive man and investigator of older cultures saw only two things "cause" and "effect " as it was said we have perfected the conception of becoming but have not got a knowledge of what is above and behind the conception. The series of "causes" stands before us much more complete in every case we conclude that this and that must first precede in order that that other may follow - but we have not grasped anything thereby. The peculiarity for example in every chemical process seems a "miracle " the same as before just like all locomotion nobody has "explained" impulse. How could we ever explain We operate only with things which do not exist with lines surfaces bodies atoms divisible times divisible spaces - how can explanation ever be possible when we first make everything a conception our conception It is sufficient to regard science as the exactest humanizing of things that is possible we always learn to describe ourselves more accurately by describing things and their successions. Cause and effect: there is probably never any such duality in fact there is a continuum before us from which we isolate a few portions - just as we always observe a motion as isolated points and therefore do not properly see it but infer it. The abruptness with which many effects take place leads us into error it is however only an abruptness for us. There is an infinite multitude of processes in that abrupt moment which escape us. An intellect which could see cause and effect as a continuum which could see the flux of events not according to our mode of perception as things arbitrarily separated and broken - would throw aside the conception of cause and effect and would deny all conditionality.

Maybe unhappiness is the continuum through which a human life moves, and joy just a series of blips, of islands in the stream. Or if not unhappiness, then at least melancholy... In the eternal struggle between the world’s beauty and its cruelty, cruelty was gaining ground by the day...[And yet] The future, even when it was only a question-shrouded glimmer, would not be eclipsed by the past; even when death moved towards the centre of the stage, life went on fighting for equal rights.

The tale of love and power was a continuum, much like the white carousel just outside of Acronis's hall. It turned around and around. Acronis was tired of the spin." -Madison Thorne Grey, Sustenance

Nothing is forever, he thought beyond closed eyelids somewhere over Asia Minor. Maybe unhappiness is the continuum through which a human life moves, and joy just a series of blips, of islands in the stream. Or if not unhappiness, then at least melancholy.

What, then, would it mean to imagine a system in which punishment is not allowed to become the source of corporate profit? How can we imagine a society in which race and class are not primary determinants of punishment? Or one in which punishment itself is no longer the central concern in the making of justice? An abolitionist approach that seeks to answer questions such as these would require us to imagine a constellation of alternative strategies and institutions, with the ultimate aim of removing the prison from the social and ideological landscapes of our society. In other words, we would not be looking for prisonlike substitutes for the prison, such as house arrest safeguarded by electronic surveillance bracelets. Rather, positing decarceration as our overarching strategy, we would try to envision a continuum of alternatives to imprisonment—demilitarization of schools, revitalization of education at all levels, a health system that provides free physical and mental care to all, and a justice system based on reparation and reconciliation rather than retribution and vengeance. The creation of new institutions that lay claim to the space now occupied by the prison can eventually start to crowd out the prison so that it would inhabit increasingly smaller areas of our social and psychic landscape. Schools can therefore be seen as the most powerful alternative to jails and prisons. Unless the current structures of violence are eliminated from schools in impoverished communities of color—including the presence of armed security guards and police—and unless schools become places that encourage the joy of learning, these schools will remain the major conduits to prisons. The alternative would be to transform schools into vehicles for decarceration.

Philosophy is the theory of multiplicities, each of which is composed of actual and virtual elements. Purely actual objects do not exist. Every actual surrounds itself with a cloud of virtual images. This cloud is composed of a series of more or less extensive coexisting circuits, along which the virtual images are distributed, and around which they run. These virtuals vary in kind as well as in their degree of proximity from the actual particles by which they are both emitted and absorbed. They are called virtual in so far as their emission and absorption, creation and destruction, occur in a period of time shorter than the shortest continuous period imaginable; it is this very brevity that keeps them subject to a principle of uncertainty or indetermination. The virtuals, encircling the actual, perpetually renew themselves by emitting yet others, with which they are in turn surrounded and which go on in turn to react upon the actual: ‘in the heart of the cloud of the virtual there is a virtual of a yet higher order ... every virtual particle surrounds itself with a virtual cosmos and each in its turn does likewise indefinitely.’ It is the dramatic identity of their dynamics that makes a perception resemble a particle: an actual perception surrounds itself with a cloud of virtual images, distributed on increasingly remote, increasingly large, moving circuits, which both make and unmake each other. These are memories of different sorts, but they are still called virtual images in that their speed or brevity subjects them too to a principle of the unconsciousness. It is by virtue of their mutual inextricability that virtual images are able to react upon actual objects. From this perspective, the virtual images delimit a continuum, whether one takes all of the circles together or each individually, a spatium determined in each case by the maximum of time imaginable. The varyingly dense layers of the actual object correspond to these, more or less extensive, circles of virtual images. These layers, whilst themselves virtual, and upon which the actual object becomes itself virtual, constitute the total impetus of the object. The plane of immanence, upon which the dissolution of the actual object itself occurs, is itself constituted when both object and image are virtual. But the process of actualization undergone by the actual is one which has as great an effect on the image as it does on the object. The continuum of virtual images is fragmented and the spatium cut up according to whether the temporal decompositions are regular or irregular. The total impetus of the virtual object splits into forces corresponding to the partial continuum, and the speeds traversing the cut-up spatium. The virtual is never independent of the singularities which cut it up and divide it out on the plane of immanence. As Leibniz has shown, force is as much a virtual in the process of being actualized as the space through which it travels. The plane is therefore divided into a multiplicity of planes according to the cuts in the continuum, and to the divisions of force which mark the actualization of the virtual. But all the planes merge into one following the path which leads to the actual. The plane of immanence includes both the virtual and its actualization simultaneously, without there being any assignable limit between the two. The actual is the complement or the product, the object of actualization, which has nothing but virtual as its subject. Actualization belongs to the virtual. The actualization of the virtual is singularity whereas the actual itself is individuality constituted. The actual falls from the plane like a fruit, whist the actualization relates it back to the plane as if to that which turns the object back into a subject.

Twentieth-century empiricism made an important mistake here. We can make sense of science only by treating much of it as an attempt to describe hidden structures that give rise to observable phenomena. This is a version of scientific realism, an idea that will be discussed later in this book. In science there are depths. There is not a simple and fixed distinction between two "layers" in nature-the empiricists were right to distrust this idea. Instead there are many layers, or rather a continuum between structures that are more accessible to us and structures that are less accessible. Genes are hidden from us in some ways, but not as hidden as electrons, which in turn are not as hidden as quarks. Although there are "depths" in science, what is deep at one time can come to the surface at later times, and there may be lots of ways of interacting with what is presently deep.

Eternity, in the sense of the pools, manifests as an enigma within the mathematical fabric of existence. It represents a fractal realm in which the notion of endless duration deviates from conventional human experience. Far beyond the finite bounds of what we call ‘time,’ eternity morphs into a disorienting continuum of perpetual recurrence and unbounded expansion. The cyan merely acts as a catalyst to understanding. Within this eerie realm, space dissolves into a concept, and the usual arithmetic constraints fail to hold sway. The rooms become a ceaseless amalgamation of symbolic sequences and iterations, where infinite series relentlessly converge and diverge, oscillating in rhythm to the waves. The wave function collapses when th//Цијан цијан цијан цијан цијан цијан цијан цијан цијан HELP ME цијан цијан цијан цијан цијан цијан цијан цијан цијан цијан Цијан цијан цијан цијан цијан цијан цијан цијан цијан HELP ME цијан цијан цијан цијан цијан цијан цијан

the bourgeoisie wanted to insert something more than just the negative law of “this is not yours” between the worker and the production apparatus he had in his hands. A supplementary code was needed that complements this law and gets it to work: the worker himself had to be moralized. When he is told: “You are only your labor-power and I have paid the market price for it,”‡ and when so much wealth is put in his hands, it is necessary to inject into the relationship between the worker and what he is working on a whole series of obligations and constraints that overlay the law of wages, which is apparently the simple law of the market.§ The wage contract must be accompanied by a coercion that is like its validity clause: the working class must be “regenerated,” “moralized.” Thus the transfer of the penitentiary takes place with one social class applying it to another: it is in this class relationship between the bourgeoisie and the proletariat that the condensed and remodeled penitentiary system begins to function; it will be a political instrument of the control and maintenance of relations of production. Fourth, something more is needed for this supplementary code to function effectively and for the delinquent actually to appear as a social enemy: the actual separation of delinquents from non-delinquents within those lower strata practicing illegalism. The great continuous mass of economico-political illegalism, going from common law crime to political revolt, must be broken up and the purely delinquent must be placed on one side, and those free of delinquency, who may be called non-delinquent, on the other. Thus, the bourgeoisie has no great wish to suppress delinquency.18 The main objective of the penal system is breaking this continuum of lower-class illegalism and the organization of a world of delinquency. There are two instruments for this. On the one hand, an ideological instrument: the theory of the delinquent as social enemy. This is no longer someone who struggles against the law, who wishes to evade power, but someone who is at war with every member of society. And the suddenly monstrous face the criminal assumes at the end of the eighteenth century, in literature and in penal theorists, corresponds to this need to break lower-class illegalism

Kathy’s teachers view her as a good student who always does her homework but rarely participates in class. Her close friends see her as a loyal and trustworthy person who is a lot of fun once you get to know her. The other students in school think she is shy and very quiet. None of them realize how much Kathy struggles with everyday life. When teachers call on her in class, her heart races, her face gets red and hot, and she forgets what she wants to say. Kathy believes that people think she is stupid and inadequate. She imagines that classmates and teachers talk behind her back about the silly things she says. She makes excuses not to go to social events because she is terrified she will do something awkward. Staying home while her friends are out having a good time also upsets her. “Why can’t I just act like other people?” she often thinks. Although Kathy feels isolated, she has a very common problem--social anxiety. Literally millions of people are so affected by self-consciousness that they have difficulties in social situations. For some, the anxiety occurs during very specific events, such as giving a speech or eating in public. For others, like Kathy, social anxiety is part of everyday life. Unfortunately, social anxiety is not an easily diagnosed condition. Instead, it is often viewed as the far edge of a continuum of behaviors and feelings that occur during social situations. Although you may not have as much difficulty as Kathy, shyness may still be causing you distress, affecting your relationships, or making you act in ways with which you are not happy. If this is the case, you will benefit from the advice and techniques provided in this book. The good news is that it is possible to change your thinking and behavior. However, there are no easy solutions. It takes strong motivation and time to overcome social anxiety. It might even be necessary to see a professional therapist or take medication. Eventually, becoming free of your anxiety will make the hard work well worth the effort. This book will help you understand social anxiety and the impact it can have on your life, now and in the future. You will find out how the disorder is diagnosed, you will receive information on professional guidance, and you will learn ways to cope with and manage the symptoms. Becoming an extroverted person is probably unlikely, but you can become more confident in social situations and increase your self-esteem.

Of course, not all failures in integration result in dissociation. Integrative failures are on a continuum. Dissociation involves a kind of parallel owning and disowning of experience: While one part of you owns an experience, another part of you does not. Thus, people with dissociative disorders do not feel integrated and instead feel fragmented because they have memories, thoughts, feelings, behaviors, and so forth that they experience as uncharacteristic and foreign, as though these do not belong to themselves. Their personality is not able to “shift gears” smoothly from one response pattern to another; rather, their sense of self and enduring patterns of response change from situation to situation, and they are not very effective at adopting new ways of coping. They

On the maturity continuum, dependence is the paradigm of you—you take care of me; you come through for me; you didn’t come through; I blame you for the results. Independence is the paradigm of I—I can do it; I am responsible; I am self-reliant; I can choose. Interdependence is the paradigm of we—we can do it; we can cooperate; we can combine our talents and abilities and create something greater together.

It’s kind of a continuum…We used to think that they were two totally different things, and now we know that there’s a gray area in between…

The Maya saw life as a continuum—a series of birth and death cycles.

-Have you ever thought about determinism? He continued and did not wait to hear the answer: In the past, humans believed that the eye sends a ray of light to bodies and sees them, then the Arab scholar Ibn Al-Haytham asked a logical question: If my eyes send a ray of light, why do I not see in the dark? Then he discovered that the eye is blind in its origin, a receiver and not a transmitter, it only sees when the light is reflected from the objects, so it picks up its reflection and does not send it. We understand determinism as we understand the sense of sight today, we receive it and do not send it, so we see that we are the subject and the deterministic object, we have no power before it, we have to receive it and submit to it, but what if our understanding of it is wrong?! As our understanding of the sense of sight was, while we think we receive determinism, we are in fact sending it. What if determinism had no existence, no reflection, and we were not designed to receive it but rather designed to make and transmit it. The general interpretation of determinism, on which all Muslims and non-Muslims agree, is that every event in the universe, including man’s perception and actions, is subject to a logical sequence of causes within a single continuum. Muslims say that God’s decree and predestination are pre-written and cannot be changed, but they struggle with the eternal question, if this was written for me in advance, then why would God punish me for something that I cannot change? Where is the justice in here! While unbelievers say it was nature, the laws of the universe, that created determinism, and they run into the zero-cause barrier, what is that cause that does not come from any cause? It resulted in the chain that created all causes. Muslims answer them, Cause Zero is neither a cause nor a causative, nor even a result, it is God, he was and will continue to exist, and the understanding of His nature is not within the limits of our mind, for it has no nature at all. The non-believers accuse them, that their inability to understand or know the nature of the Zero cause, made them create the idea of God in their minds, to relieve themselves of the trouble of searching. The entire dispute is based on the zero cause, assuming that determinism is a series written on us, we cannot change it, and we have no authority over it, but what if determinism is actually written on us, and we are the ones who wrote it in the first place, or perhaps we are writing it now.

The zooming idea suggests that we don’t have to divide the world into extremes—idiosyncratic or structural, situational or strategic, emotional or contextual. The point is not to choose one over the other but to learn to move across a continuum of perspectives.

secrecy and transparency are not necessarily inverse sides of a coin or opposing poles on a continuum.

What more can the poem do? O Love, did you know that Czeslaw Milosz was right when he argued ‘What is poetry that cannot save nations or people?’ You are my nation. I only wanted to write poems to save you.

Eternity, in the sense of the pools, manifests as an enigma within the mathematical fabric of existence. It represents a fractal realm in which the notion of endless duration deviates from conventional human experience. Far beyond the finite bounds of what we call ‘time,’ eternity morphs into a disorienting continuum of perpetual recurrence and unbounded expansion. The cyan merely acts as a catalyst to understanding. Within this eerie realm, space dissolves into a concept, and the usual arithmetic constraints fail to hold sway. The rooms become a ceaseless amalgamation of symbolic sequences and iterations, where infinite series relentlessly converge and diverge, oscillating in rhythm to the waves. The wave function collapses when th//Цијан цијан цијан цијан цијан цијан цијан цијан цијан HELP ME цијан цијан цијан цијан цијан цијан цијан цијан цијан...........................

Eternity, in the sense of the pools, manifests as an enigma within the mathematical fabric of existence. It represents a fractal realm in which the notion of endless duration deviates from conventional human experience. Far beyond the finite bounds of what we call ‘time,’ eternity morphs into a disorienting continuum of perpetual recurrence and unbounded expansion. The cyan merely acts as a catalyst to understanding. Within this eerie realm, space dissolves into a concept, and the usual arithmetic constraints fail to hold sway. The rooms become a ceaseless amalgamation of symbolic sequences and iterations, where infinite series relentlessly converge and diverge, oscillating in rhythm to the waves. The wave function collapses when th//Цијан цијан цијан цијан цијан цијан цијан цијан цијан HELP ME цијан цијан цијан цијан цијан цијан цијан цијан цијан цијан Цијан цијан цијан цијан цијан цијан цијан цијан цијан HELP ME цијан цијан цијан цијан цијан цијан цијан..................

Asanga's commentary elaborates on this verse: The [ground consciousness] is difficult to understand, since it is not [taught] on the lower levels of the teachings, since it abides as bearing the characteristics of the seeds of the [six] operative consciousnesses, and since it does not abide through having any characteristics of its own."''' This means that the ground consciousness is nothing but the sum of its seeds-0 and that there is no other underlying, permanent substratum or entity of a ground consciousness apart from the seeds that constitute it. Since the seeming continua of these seeds are impermanent, the ground consciousness is merely a seeming, impermanent continuum too. It also does not actively create anything. Thus, it is not at all like the Hindu atman or a creator.

Also, when one thoroughly analyzes a continuum on the seeming level, [one finds that] the utpala at the time when it is seen and the utpala at the time when it is [conceptually] apprehended are different entities. Furthermore, the sense consciousness that experiences it and the apprehending conception are different entities [as well].

Si l'on peut penser avec Eve Kosofsky Sedgwick que la tension entre des aspirations "universalisantes" (qui inscrivent l'homosexualité dans un continuum de pratiques sexuelles) et les aspirations "minorisantes" (qui considèrent au contraire les homosexuels comme un groupe distinct des autres) est effectivement constitutive de l'histoire du mouvement gay, et plus généralement de l'histoire de l'homosexualité au XXe siècle, on peut aussi penser que les notions auxquelles se référaient ces deux courants ("assimilation", "intégration", "indifférence" d'un côté, "monde gay", "minorité", "différence" de l'autre) n'ont jamais été très stables, ont voyagé d'un côté à l'autre et ont revêtu des significations multiples et parfois contradictoires dans des configurations culturelles différentes, un même discours pouvant avoir des significations opposées et des objectifs contraires à des moments différents de l'histoire ou d'un pays à l'autre. (p. 186)

It’s a continuum in this soap opera called existence. We’re all just a series of overlapping continuous stories, weaving in and out of people’s lives. There’s never a finale.’ He looked at me

Because we all are on a continuum with the imprisoned, living with them in a shared carceral network, it is not unusual for those who are in the outer prison to find that certain life crises, key traumas, can catapult them into the real prison of razor wire, Plexiglas, steel, and guards. Sometimes it is poor health, a divorce or family violence, a lost job, or a series of lost paychecks that bring out the mix of desperation and marginalization that easily allow us to run afoul of a state that increasingly is ready to fill its prison warehouses with new bodies. In such times we learn how deceptive is the illusion that we are quite other to the prisoners’ world. In the U.S. carceral state it is not difficult to find oneself making that journey from one of society’s “respectable” worlds of discipline to the world of the prison.