Counterpart Series Quotes

Nature can be cruel. Predators are everywhere. Those who don't need to be protected from outside forces often need to be protected from themselves. In society, women are referred to as "the fairer sex". But in the wild, the female species can be far more ferocious than their male counterparts. Defending the nest is both our oldest and strongest instinct. And sometimes, it can also be the most gratifying.

remember that the moment you reduce the statement of your desire, and a plan for its realization, to writing, you have actually taken the first of a series of steps, which will enable you to convert the thought into its physical counterpart.

By convention, moons are named for Greek personalities in the life of the Greek counterpart to the Roman god after whom the planet itself was named.

The closest anybody has come is to presume dark energy is a quantum effect—where the vacuum of space, instead of being empty, actually seethes with particles and their antimatter counterparts. They pop in and out of existence in pairs, and don’t last long enough to be measured.

So what is the stuff? Nobody knows. The closest anybody has come is to presume dark energy is a quantum effect—where the vacuum of space, instead of being empty, actually seethes with particles and their antimatter counterparts. They pop in and out of existence in pairs, and don’t last long enough to be measured.

True Films On TrueFilms.com, Kevin has reviewed the best documentaries he’s seen over decades. The counterpart book series, True Films 3.0, contains the 200 documentaries he feels you should see before you die, and it is available as a PDF on kk.org. Three docs we both love are The King of Kong, Man on Wire, and A State of Mind.

Further analysis of the Sun’s spectrum revealed the signature of an element that had no known counterpart on Earth. Being of the Sun, the new substance was given a name derived from the Greek word helios (“the Sun”), and was only later discovered in the lab. Thus, helium became the first and only element in the chemist’s Periodic Table to be discovered someplace other than Earth.

Ancient tradition has a saying: 'The infinitely distant is the return.' Among the maxims of Zen that point in the same direction is the statement that the 'great revelation,' acquired through a series of mental and spiritual crises, consists in the recognition that 'no one and nothing 'extraordinary' exists in the beyond'; only the real exists. Reality is, however, lived in a state in which 'there is no subject of the experience nor any object that is experienced,' and under the sign of a type of absolute presence, 'the immanent making itself transcendent and the transcendent immanent.' The teaching is that at the point at which one seeks the Way, one finds oneself further from it, the same being valid for the perfection and 'realization' of the self. The cedar in the courtyard, a cloud casting its shadow on the hills, falling rain, a flower in bloom, the monotonous sound of waves: all these 'natural' and banal facts can suggest absolute illumination, the satori. As mere facts they are without meaning, finality, or intention, but as such they have an absolute meaning. Reality appears this way, in the pure state of 'things being as they are.' The moral counterpart is indicated in sayings such as: 'The pure and immaculate ascetic does not enter nirvana, and the monk who breaks the rules does not go to hell,' or: 'You have no liberation to seek from bonds, because you have never been bound.

Though Wilder blamed her family’s departure from Kansas on “blasted politicians” ordering white squatters to vacate Osage lands, no such edict was issued over Rutland Township during the Ingallses’ tenure there. Quite the reverse is true: only white intruders in what was known as the Cherokee Strip of Oklahoma were removed to make way for the displaced Osages arriving from Kansas. (Wilder mistakenly believed that her family’s cabin was located forty—rather than the actual fourteen—miles from Independence, an error that placed the fictional Ingalls family in the area affected by the removal order.) Rather, Charles Ingalls’s decision to abandon his claim was almost certainly financial, for Gustaf Gustafson did indeed default on his mortgage. The exception: Unlike their fictional counterparts, the historical Ingalls family’s decision to leave Wisconsin and settle in Kansas was not a straightforward one. Instead it was the eventual result of a series of land transactions that began in the spring of 1868, when Charles Ingalls sold his Wisconsin property to Gustaf Gustafson and shortly thereafter purchased 80 acres in Chariton County, Missouri, sight unseen. No one has been able to pinpoint with any certainty when (or even whether) the Ingalls family actually resided on that land; a scanty paper trail makes it appear that they actually zigzagged from Kansas to Missouri and back again between May of 1868 and February of 1870. What is certain is that by late February of 1870 Charles Ingalls had returned the title to his Chariton County acreage to the Missouri land dealer, and so for simplicity’s sake I have chosen to follow Laura Ingalls Wilder’s lead, contradicting history by streamlining events to more closely mirror the opening chapter of Little House on the Prairie, and setting this novel in 1870, a year in which the Ingalls family’s presence in Kansas is firmly documented.

this reaction. This was on college campuses, exactly the kind of environment where I had expected curiosity, lively debate, and, yes, the thrill and energy of like-minded activists. Instead almost every campus audience I encountered bristled with anger and protest. I was accustomed to radical Muslim students from my experience as an activist and a politician in Holland. Any time I made a public speech, they would swarm to it in order to shout at me and rant in broken Dutch, in sentences so fractured you wondered how they qualified as students at all. On college campuses in the United States and Canada, by contrast, young and highly articulate people from the Muslim student associations would simply take over the debate. They would send e-mails of protest to the organizers beforehand, such as one (sent by a divinity student at Harvard) that protested that I did not “address anything of substance that actually affects Muslim women’s lives” and that I merely wanted to “trash” Islam. They would stick up posters and hand out pamphlets at the auditorium. Before I’d even stopped speaking they’d be lining up for the microphone, elbowing away all non-Muslims. They spoke in perfect English; they were mostly very well-mannered; and they appeared far better assimilated than their European immigrant counterparts. There were far fewer bearded young men in robes short enough to show their ankles, aping the tradition that says the Prophet’s companions dressed this way out of humility, and fewer girls in hideous black veils. In the United States a radical Muslim student might have a little goatee; a girl may wear a light, attractive headscarf. Their whole demeanor was far less threatening, but they were omnipresent. Some of them would begin by saying how sorry they were for all my terrible suffering, but they would then add that these so-called traumas of mine were aberrant, a “cultural thing,” nothing to do with Islam. In blaming Islam for the oppression of women, they said, I was vilifying them personally, as Muslims. I had failed to understand that Islam is a religion of peace, that the Prophet treated women very well. Several times I was informed that attacking Islam only serves the purpose of something called “colonial feminism,” which in itself was allegedly a pretext for the war on terror and the evil designs of the U.S. government. I was invited to one college to speak as part of a series of

counterparts. Although the lower-SES average is higher overall, higher-SES white men have the highest reported levels of binge drinking, of any drug use, and of drug use other than marijuana, followed in each instance by lower-SES white men. In fact, within SES levels, white averages exceed the African American: 3.8 versus 2.9 for those of lower-SES origins; 3.0 versus 1.6 for those of higher origins. This pattern hardly squares with the popular perception of lower-SES African Americans as the face of urban disadvantage, fueled by the media's racialized portrayal of inner-city drug abuse, dealing, and violence (see, for example, Alexander 2010). The

The exchangeability that is expressed in money must inevitably have repercussions upon the quality of commodities themselves, or must interact with it. The disparagement of the interest in the individuality of a commodity leads to a disparagement of individuality itself. If the two sides to a commodity are its quality and it s price, then it seems logically impossible for the interest to be focused on only one of these sides: for cheapness is an empty word if it does not imply a low price for a relative good quality, and good quality is an economic attraction only for a correspondingly fair price. And yet this conceptual impossibility is psychologically real and effective. The interest in the one side can be so great that its logically necessary counterpart completely disappears. The typical instance of one of these case s is the ‘fifty cents bazaar’. The principle of valuation in the mode rn money economy finds its clearest expression here. It is not the commodity that is the centre of interest here but the price—a principle that in former times not only would have appeared shameless but would have been absolutely impossible. It has been rightly pointed out that the medieval town, despite all the progress it embodied, still lacked the extensive capital economy, and that this was the reason for seeking the ideal of the economy not so much in the expansion (which is possibly only through cheapness) but rather in the quality of the goods offered; hence the great contributions of the applied arts, the rigorous control of production, the strict policing of basic necessities, etc. Such is one extreme pole of the series, whose other pole is characterized by the slogan, ‘cheap and bad’—a synthesis that is possibly only if we are hypnotized by cheapness and are not aware of anything else. The levelling of objects to that of money reduces the subjective interest first in their specific qualities and then, as a further consequence, in the objects themselves. The production of cheap trash is, as it were, the vengeance of the objects for the fact that they have been ousted from the focal point of interest by a merely indifferent means.

(Florence) Nightingale's passion for statistics enabled her to persuade the government of the importance of a whole series of health reforms. for example, many people had argued that training nurses was a waste of time, because patients cared for by trained nurses actually had a higher mortality rate than those treated by untrained staff. Nightingale, however, pointed out that this was only because more serious cases were being sent to those wards with trained nurses. If the intention is to compare the results from two groups, then it is essential to assign patients randomly to the two groups. Sure enough, when Nightingale set up trials in which patients were randomly assigned to trained and untrained nurses, it became clear that the cohort of patients treated by trained nurses fared much better than their counterparts in wards with untrained nurses.

Then came a series of wondrous discoveries, beginning in 1924, by Edwin Hubble, a colorful and engaging astronomer working with the 100-inch reflector telescope at the Mount Wilson Observatory in the mountains above Pasadena, California. The first was that the blur known as the Andromeda nebula was actually another galaxy, about the size of our own, close to a million light years away (we now know it’s more than twice that far). Soon he was able to find at least two dozen even more distant galaxies (we now believe that there are more than 100 billion of them). Hubble then made an even more amazing discovery. By measuring the red shift of the stars’ spectra (which is the light wave counterpart to the Doppler effect for sound waves), he realized that the galaxies were moving away from us. There were at least two possible explanations for the fact that distant stars in all directions seemed to be flying away from us: (1) because we are the center of the universe, something that since the time of Copernicus only our teenage children believe; (2) because the entire metric of the universe was expanding, which meant that everything was stretching out in all directions so that all galaxies were getting farther away from one another. It became clear that the second explanation was the case when Hubble confirmed that, in general, the galaxies were moving away from us at a speed that was proportional to their distance from us. Those twice as far moved away twice as fast, and those three times as far moved away three times as fast.

Psychiatric drugs continue to be distributed far more extensively to imprisoned women than to their male counterparts

By contrast, the world of the Na'vi is much more feminine. Na' vi women are equal partners with their men and are just as capable as their male counterparts.

It was essentially a civil war, conducted under the watchful eye and occasional intervention of the British Mandatory authorities, in which the Palestinian Arab community, assisted by a sizeable pan-Arab irregular force, sought to prevent its Jewish counterpart from laying the foundation of statehood in line with the UN resolution.

The dependence on the physical often occurs because many black men feel (rightfully or wrongfully) that they are not privy to the same opportunities to define themselves as their white counterparts in U.S. society. This perception (and reality) is explored in depth in later chapters. Before reaching these passages, however, I hope the reader will temporarily accept my hypothesis that social and political marginalization helps to promote the black man’s search for alternate arenas in which he can be regarded as a man. One way to define manhood that has emerged, particularly in black intraracial interaction, is to be physically dominant or able to withstand physical abuse. In this manner, physical toughness eventually can be equated with manliness and this phenomenon carries over into BGFs. This reality helps to explain why many individuals continue to submit to hazing—they feel that it affirms their toughness and manhood.

As noted before, the book of Daniel functions as a manual for the suffering church, as does its New Testament counterpart, the book of Revelation.

The energy of all our objects transforms according to our use and handling of them. Cleanups are important not only in an aesthetic sense but also in an energetic sense. You will never delete unwanted karma from your life if you cannot delete the gross physical counterparts of it.

the best way to get your counterparts to lower their demands is to say “No” using “How” questions. These indirect ways of saying “No” won’t shut down your counterpart the way a blunt, pride-piercing “No” would. In fact, these responses will sound so much like counterbids that your counterparts will often keep bidding against themselves. We’ve found that you can usually express “No” four times before actually saying the word. The first step in the “No” series is the old standby: “How am I supposed to do that?” You have to deliver it in a deferential way, so it becomes a request for help.

I peered through an arched tracery of stone upon the shadowed moon and wondered if I had there a moon-maiden counterpart whose glaucous eyes were slumberous with death.

One can only be an exceptional negotiator, and a great person, by both listening and speaking clearly and empathetically; by treating counterparts—and oneself—with dignity and respect; and most of all by being honest about what one wants and what one can—and cannot—do. Every negotiation, every conversation, every moment of life, is a series of small conflicts that, managed well, can rise to creative beauty. Embrace them.

Like you saw Aaron and Julie do with their kidnappers, the best way to get your counterparts to lower their demands is to say “No” using “How” questions. These indirect ways of saying “No” won’t shut down your counterpart the way a blunt, pride-piercing “No” would. In fact, these responses will sound so much like counterbids that your counterparts will often keep bidding against themselves. We’ve found that you can usually express “No” four times before actually saying the word. The first step in the “No” series is the old standby: “How am I supposed to do that?

The joke is that women, unlike their counterparts, have to be "all things to all people" if they would succeed. Evidently, they have to be just like men and women, in their womanly way of being.

1. These legends have similar counterparts not only in Polynesia but from every part of the world. The Hawaiian legends could be traced back for generations, and were known to various persons residing on different islands who had no communication with each other. Also, both the narrations and songs were best known by the very oldest of the people; those who never learned to read and whose education and training were under the ancient system. These legends were told to the missionaries by the Hawaiians before the Bible was translated into the Hawaiian tongue and before the Hawaiians knew much of the Bible. The Hawaiian who helped in translating the history of Joseph was amazed by its similarity to their ancient tradition.

Over the past thirty years the orthodox view that the maximisation of shareholder value would lead to the strongest economic performance has come to dominate business theory and practice, in the US and UK in particular.42 But for most of capitalism’s history, and in many other countries, firms have not been organised primarily as vehicles for the short-term profit maximisation of footloose shareholders and the remuneration of their senior executives. Companies in Germany, Scandinavia and Japan, for example, are structured both in company law and corporate culture as institutions accountable to a wider set of stakeholders, including their employees, with long-term production and profitability their primary mission. They are equally capitalist, but their behaviour is different. Firms with this kind of model typically invest more in innovation than their counterparts focused on short-term shareholder value maximisation; their executives are paid smaller multiples of their average employees’ salaries; they tend to retain for investment a greater share of earnings relative to the payment of dividends; and their shares are held on average for longer by their owners. And the evidence suggests that while their short-term profitability may (in some cases) be lower, over the long term they tend to generate stronger growth.43 For public policy, this makes attention to corporate ownership, governance and managerial incentive structures a crucial field for the improvement of economic performance. In short, markets are not idealised abstractions, but concrete and differentiated outcomes arising from different circumstances.

The paths taken by strollers consist of a series of turnings and returnings that can be likened to “turns of phrase” or “stylistic devices”. A perambulatory rhetoric does exist. The art of “turning” a phrase has its counterpart in the art of “turning” course.

If the distinction between subject and object is blurred in my body (and no doubt the distinction between noesis and noema as well?), it is also blurred in the thing, which is the pole of my body's operations, the terminus its exploration ends up in, and which is thus woven into the same intentional fabric as my body. When we say that the perceived thing is grasped 'in person' or 'in the flesh' (leibhaft}, this is to be taken literally: the flesh of what is perceived, this compact particle which stops exploration, and this optimum which terminates it аll reflect my own incarnation and are its counterpart. Here we have a type of being, a universe with its unparalleled 'subject' and 'object,' the articulation each in terms of the other, and the definitive definition of an 'irrelative' of all the 'relativities' of perceptual experience, which is the 'legal basis' for all the constructions of understanding. All understanding and objective thought owe their life to the in augural fact that with this color (or wit h whatever the sensible element in question may be ) I have perceived, I have had, a singular existence which suddenly stopped my glance yet promised it an indefinite series of experiences, which was a concretion of possibles real here and now in the hidden sides of the thing , which was a lapse of duration given all at once. The intentionality that ties together the stages of my exploration, the aspects of the thing , and the two series to each other is neither the mental subject's connecting activity nor the ideal connections of the object. It is the transition that as carnal subject I effect from one phase of movement to another, a transition which as a matter of principle is always possible for me because I am that animal of perceptions and movements called a body.

Will this mean one style, one color only of dishes, for example? One model, one color only for radios, stereos, and television sets? Only one style and color of sofa or chair or dresser? Uniform-like sameness in clothing? Unless we do some resourceful and ingenious planning now the answer might well be yes; and the consumers' paradise of Earth will have no counterpart in the consumers pits on the Moon. There will simply be too few people to make more than the simplest variety of goods with no supplemental selection available through the Sears or any other mail order catalog.

Primitive man has never been able to limit his needs to what is strictly necessary. His friendships among the souls are not confined to the creatures that are useful to his body or dangerous to his life. When we see how man in his poetry, his myths and legends creates an imaginative counterpart of his surroundings, how he arranges his ceremonial life, at times indeed his whole life, according to the heavens and their movement, how at his festivals he dramatizes the whole creation of his limited world through a long series of ritual scenes, we gain some idea how important it was to him to underpin his spiritual existence. His circle of friends spans from the high lights of heaven to the worm burrowing in the soil; it includes not only the bug that may be good to eat, but also innocuous insects that never entered into his list of delicacies; it comprises not only the venomous snake, but also harmless crawling things that have no claim on his interest save from the fact of their belonging to his country.

Opportunity. In 1988 Bill Pattis joined Charles Z. Wick, Director of the U.S. Information Agency, and participated in the first U.S.-U.S.S.R. Bilateral Information Talks in Moscow, involving leaders from American media and Soviet counterparts. As a result of this work, he was named Chairman of the American Delegation for print media in follow-up talks with the Soviets in February 1990 in Washington, DC, and

And teach I did, in my hometown, in the same segregated system where I had been a student. Several of us who had been in high school together were back, now college graduates, teaching in a system where our white counterparts were high school graduates. Negroes had to be twice as qualified as whites for equivalent jobs.

Whether it’s in the office or around the family dinner table, don’t avoid honest, clear conflict. It will get you the best car price, the higher salary, and the largest donation. It will also save your marriage, your friendship, and your family. One can only be an exceptional negotiator, and a great person, by both listening and speaking clearly and empathetically; by treating counterparts—and oneself—with dignity and respect; and most of all by being honest about what one wants and what one can—and cannot—do. Every negotiation, every conversation, every moment of life, is a series of small conflicts that, managed well, can rise to creative beauty. Embrace them.

Ancient meteorology covered a much broader field than its modern counterpart.” The difference from the modern era lies in lumping versus splitting areas of historic inquiry, including what today would be seen as culture versus nature: it is a much more holistic vision. Thus, Roger French writes, “The people whom scientific historians see as practising science in the more or less distant past . . . called it philosophy and strove rather to stress the unity of knowledge than the separateness of its parts. Part of it was concerned with the natural world, but this part was not marked off from the others by any strict boundaries.”6