Dating Nowadays Quotes

Is there an expiration date on marriages nowadays? ...For some people, yes.

Nowadays, her life is more like a newspaper: aimless, up-to-date and full of meaningless events

Nobody understands the art of living nowadays,... Catching trains, making appointments, fixing times for everything—all nonsense. Get up with the sun I say, have your meals when you feel like it, and never tie yourself to a time or a date. I could teach people how to live if they would listen to me.

On a ruinous wall I came upon a poster dating from the previous year and announcing that ‘six handsome bulls’ would be killed in the arena on such and such a date. How forlorn its faded colours looked. Where were the handsome bulls and the handsome bull-fighters now? It appeared that even in Barcelona there were hardly any bullfights nowadays - for some reason all the best matadors were Fascists.

But the Newsweek claim was wrong even back in 1986. And by 2002 Hewlett’s “nowadays” was already three decades out-of-date. More women than ever before are marrying for the first time at age thirty, forty, fifty, and even sixty.

I know it must seem completely idiotic to you," Maddie said, hoping to coax at least a grunt from her, "hiring a date to your only sister's wedding and all." Louise slowly nodded. "I mean, who does such things nowadays, right? Women don't need men for anything. Well, they do need them for one thing. But that's all—and, really, debatable depending on your sexual orientation.

All sens of purpose, of responsibility, indeed of any imaginable future, were removed from her by the deaths of her husband and child. It was they who used to make her life a story, they who seemed to be giving it a beginning, a middle and an end. Nowadays, her life is more like a newspaper: aimless, up-to-date, full of meaningless events for Colonel Leek to recite when no one's paying attention. For all the use she is to Society, beyond intercepting the odd squirt of sperm that would otherwise have troubled a respectable wife, she might as well be dead. Yet, she exists, and, against the odds, she is happy.

No man in the house described our situation. Of course, everyone has a father—or, as they would say nowadays, a sperm provider, fatherhood in the old sense of paternity having fallen into disrepute—and I had one, too, though at that date I wasn’t sure this father was still what you’d call “alive.” When I was four or five, my mother told me she’d changed him into the garden gnome that sat beside our front steps; he was happier that way, she said. As a garden gnome he didn’t need to do anything, such as mow the lawn—he was bad at it anyway—or make any decisions, a thing he hated. He could just enjoy the weather.

Scientists nowadays point out that morality in fact has deep evolutionary roots pre-dating the appearance of humankind by millions of years. All social mammals, such as wolves, dolphins and monkeys, have ethical codes, adapted by evolution to promote group cooperation. For example, when wolf cubs play with one another, they have 'fair game' rules. If a cub bites too hard, or continues to bite an opponent that has rolled on his back and surrendered, the other cubs will stop playing with him. In chimpanzee bands dominant members are expected to respect the property rights of weaker members. If a junior female chimpanzee finds a banana, even the alpha male will usually avoid stealing it for himself. If he breaks this rule, he is likely to lose status. (page 118)

Mom,” Vaughn said. “I’m sure Sidney doesn’t want to be interrogated about her personal life.” Deep down, Sidney knew that Vaughn—who’d obviously deduced that she’d been burned in the past—was only trying to be polite. But that was the problem, she didn’t want him to be polite, as if she needed to be shielded from such questions. That wasn’t any better than the damn “Poor Sidney” head-tilt. “It’s okay, I don’t mind answering.” She turned to Kathleen. “I was seeing someone in New York, but that relationship ended shortly before I moved to Chicago.” “So now that you’re single again, what kind of man are you looking for? Vaughn?” Kathleen pointed. “Could you pass the creamer?” He did so, then turned to look once again at Sidney. His lips curved at the corners, the barest hint of a smile. He was daring her, she knew, waiting for her to back away from his mother’s questions. She never had been very good at resisting his dares. “Actually, I have a list of things I’m looking for.” Sidney took a sip of her coffee. Vaughn raised an eyebrow. “You have a list?” “Yep.” “Of course you do.” Isabelle looked over, surprised. “You never told me about this.” “What kind of list?” Kathleen asked interestedly. “It’s a test, really,” Sidney said. “A list of characteristics that indicate whether a man is ready for a serious relationship. It helps weed out the commitment-phobic guys, the womanizers, and any other bad apples, so a woman can focus on the candidates with more long-term potential.” Vaughn rolled his eyes. “And now I’ve heard it all.” “Where did you find this list?” Simon asked. “Is this something all women know about?” “Why? Worried you won’t pass muster?” Isabelle winked at him. “I did some research,” Sidney said. “Pulled it together after reading several articles online.” “Lists, tests, research, online dating, speed dating—I can’t keep up with all these things you kids are doing,” Adam said, from the head of the table. “Whatever happened to the days when you’d see a girl at a restaurant or a coffee shop and just walk over and say hello?” Vaughn turned to Sidney, his smile devilish. “Yes, whatever happened to those days, Sidney?” She threw him a look. Don’t be cute. “You know what they say—it’s a jungle out there. Nowadays a woman has to make quick decisions about whether a man is up to par.” She shook her head mock reluctantly. “Sadly, some guys just won’t make the cut.” “But all it takes is one,” Isabelle said, with a loving smile at her fiancé. Simon slid his hand across the table, covering hers affectionately. “The right one.” Until he nails his personal trainer. Sidney took another sip of her coffee, holding back the cynical comment. She didn’t want to spoil Isabelle and Simon’s idyllic all-you-need-is-love glow. Vaughn cocked his head, looking at the happy couple. “Aw, aren’t you two just so . . . cheesy.” Kathleen shushed him. “Don’t tease your brother.” “What? Any moment, I’m expecting birds and little woodland animals to come in here and start singing songs about true love, they’re so adorable.” Sidney laughed out loud. Quickly, she bit her lip to cover.

Working with chocolate always helps me find the calm centre of my life. It has been with me for so long; nothing here can surprise me. This afternoon I am making pralines, and the little pan of chocolate is almost ready on the burner. I like to make these pralines by hand. I use a ceramic container over a shallow copper pan: an unwieldy, old-fashioned method, perhaps, but the beans demand special treatment. They have traveled far, and deserve the whole of my attention. Today I am using couverture made from the Criollo bean: its taste is subtle, deceptive; more complex than the stronger flavors of the Forastero; less unpredictable than the hybrid Trinitario. Most of my customers will not know that I am using this rarest of cacao beans; but I prefer it, even though it may be more expensive. The tree is susceptible to disease: the yield is disappointingly low; but the species dates back to the time of the Aztecs, the Olmecs, the Maya. The hybrid Trinitario has all but wiped it out, and yet there are still some suppliers who deal in the ancient currency. Nowadays I can usually tell where a bean was grown, as well as its species. These come from South America, from a small, organic farm. But for all my skill, I have never seen a flower from the Theobroma cacao tree, which only blooms for a single day, like something in a fairytale. I have seen photographs, of course. In them, the cacao blossom looks something like a passionflower: five-petaled and waxy, but small, like a tomato plant, and without that green and urgent scent. Cacao blossoms are scentless; keeping their spirit inside a pod roughly the shape of a human heart. Today I can feel that heart beating: a quickening inside the copper pan that will soon release a secret. Half a degree more of heat, and the chocolate will be ready. A filter of steam rises palely from the glossy surface. Half a degree, and the chocolate will be at its most tender and pliant.

These are quite obviously the books that nobody reads,’ said Rocky, studying their titles. ‘But it’s a comfort to know that they are here if you ever should want to read them. I’m sure I should find them more entertaining than the more up-to-date ones. Wild Beasts and their Ways; Five Years with the Congo Cannibals; With Camera and Pen in Northern Nigeria; Sunshine and Storm in Rhodesia. I wish people still wrote books with titles like that. Nowadays I believe it simply isn’t done to show a photograph of “The Author with his Pygmy Friends”—we have become too depressingly scientific.

What is the use of religion in the modern world? In my mind, religion can be of no use for any intellectual in the sense what is directly written there. Whatever literally means in religion can independently be thought by the rational mind, of course, if there is any need to think over such mythology. Most of what rational mind can obtain in scientific way cannot even be discernible by religious thinking. There is no need to emphasize that the fundamental base of the modern world is out of the province of religious thinking. The language of religion itself is out of date. The whole description of afterdeath, for example, seems trivial nowadays. Imagine that afterdeath you go to pass the examination of ‘goodness’ or ‘badness’ before the Holy Spirit as it is shown in religion. He asks what you have done in so-and-so time and space, and you answer miraculously remembering every detail in your life, fully visualizing everything before your eyes. Nothing can be forgotten, nothing can be hidden. I don’t claim, whether it is true or false, at least here and now, I want to emphasize the fact that the language of such description is out of date. Considering that the history of religion and the Holy Scripture goes back long, long before the emergence of the modern world, it is explainable. Whatever is written there coincides with pre-modern world thinking. For instance, if a religion emerged nowadays, its Holy Scripture would contain concepts and ideas according to modern world thinking. There would be no need for questioning you by the Holy Spirit. In my eyes, there would be rather a description of the computer lab with ‘angels’ sitting at the computer and checking your memory-card in which is written all information about your life. The brain, which can pass the examination of ‘goodness’ would be connected to ‘heaven’ program system, which in turn would send to that brain positive signal as if your body is really experiencing sexual or other kind of pleasures as it is described in religion. Similarly, if you brain fails in that examination, it would be connected to ‘hell’ program system sending to your brain negative signals as if your body is really undergoing the punishment known by religion. So can modern religion be of the modern age. The human mind can never entirely grasp what would happen after death, so why should you poison your mind with mythology from ages past?

This issue of Stvar we dedicate to the anniversaries. Each effort that commences from historical years and epochal dates, however, is not only supposed to cope with the legacy and lessons of evoked events and figures, but also to question a certain (dominant) relation to the past and history. In other words, the task is not a commemorative one, that is, a fetishist relation to the epoch of decisive dates and big events, but rather the radical grasping of the materiality of history following its work where social contradictions require that fight for emancipation and progress is to be taken up. What is at stake here is not an academic requiem or a leftist memorial service to the era of revolutions and great revolutionaries; it is all about casting our gaze toward the past in order to better examine those moments where the past opens itself toward the future. The relation toward past, therefore, should contain perspectives of different future. Amputation of the future is nowadays one of the features of many current academic, scientific and ideological discourses. Once this perspective of different future has been eliminated, the resignification of Marx, Luxemburg, Kollontai, Lenin and others becomes possible, because their doctrines and results have been quite depoliticized. On the contrary, it is the memory that calls for struggle that is the main cognitive attitude toward the events remembered in the collected texts in this issue. Not nostalgic or collectionist remembrance but critical memory filled with hope. The main question, thus, is that of radical social transformations, i.e. theory and practice of revolution. In this sense, Marx, Kollontai, Lenin and other Bolsheviks, and Gramsci as well, constitute the coordinates in which every theoretical practice that wants to offer resistance to capitalist expansion and its ideological forms is moving. The year 1867, when the first Volume of Marx’s Capital is brought out in Hamburg, then October 1917 in Russia, when all power went to the hands of Soviets, and 1937, when Gramsci dies after 11 years of fascist prison: these are three events that we are rethinking, highlighting and interpreting so that perspective of the change of the current social relations can be further developed and carried on. Publishing of the book after which nothing was the same anymore, a revolutionary uprising and conquest of the power, and then a death in jail are the coordinates of historical outcomes as well: these events can be seen as symptomatic dialectical-historical sequence. Firstly, in Capital Marx laid down foundations for the critique of political economy, indispensable frame for every understanding of production and social relations in capitalism, and then in 1917, in the greatest attempt of the organization of working masses, Bolsheviks undermined seriously the system of capitalist production and created the first worker’s state of that kind; and at the end, Gramsci’s death in 1937 somehow symbolizes a tragical outcome and defeat of all aspirations toward revolutionizing of social relations in the Western Europe. Instead of that, Europe got fascism and the years of destruction and sufferings. Although the 1937 is the symbolic year of defeat, it is also a testimony of hope and survival of a living idea that inspires thinkers and revolutionaries since Marx. Gramsci also handed down the huge material of his prison notebooks, as one of the most original attempts to critically elaborate Marx’s and Lenin’s doctrine in new conditions. Isn’t this task the same today?

Now that I’ve experienced dating through cyberspace, if someone were to ask me just how to join the Millennials in the dating world of today, I’d tell them two things: Watch every television show that features any type of dating, so that you’re not constantly horrified by what people do nowadays; and keep in mind that you’re not sixteen anymore.

A common image we still have of capitalism is the innovative entrepreneur opening up a new and lucrative market niche with the invisible hand of the market delivering public benefit (supply matching demand) out of private vice (profit-motivated self-interest). The idea is still routinely invoked as a justification of modern capitalism, but it’s out of date. A more apposite image nowadays for financialised, corporate capital is the visible – though sometimes velveted – fist, aimed at anyone who contests its logic, and many of those who don’t.

People have a choice nowadays; they don’t have to stick around to read your brochure or watch boring infomercials when better content is just a click away. If nobody is going to read or watch it, what’s the point of creating it? Think of your content and copy as being like a first date. It’s the way your brand starts establishing the kind of relationship that leaves people wanting more. Your content doesn’t need to give all of the facts; it simply needs to foster the next conversation with a customer.

Bob leaned back and straightened his red paisley power tie. His smile was a bit lopsided and more than a bit suggestive. “In my experience, older women have very definite ideas about what they want—ideas that don’t include wheezing, potbellied, middle-aged guys with receding hairlines.” He chuckled and smoothed his flaxen tresses once more. She drummed her fingernails on the white tablecloth and looked for the waitress. That made six times so far this insolent pup had used the term “older women.” He gave her the once-over. “Nowadays, older women are so—” God help him if he says... “—well preserved.” Lina briefly closed her eyes. It was going to be a long evening.

What consoles one nowadays is not repentance, but pleasure. Repentance is quite out of date.

Another celebrated building that we saw inside the Fort was the Diwan-i-Khas. Here can be seen in Persian characters the famous inscription, “If a paradise be on the face of the earth, it is this, it is this, it is this.” At the time of the Delhi Durbar in 1903 to celebrate the proclamation of Edward VII as Emperor of India, this exquisite building was used as a supper room. “This is the Chandni Chauk [Silver Street],” said our driver as we passed along Delhi’s main street. “It is the richest street in the world.” “Used to be,” corrected Sam. “It was sacked at least four times and most of its riches carried away.” Nowadays it is the abode of the jewelers and ivory workers of Delhi. Ten miles south of Delhi, amid the ruins of another ancient Delhi, stands the Kutb Minar, which is said to be the most perfect tower in the world and one of the seven architectural wonders of India. Built of marble and sandstone which is dark red at the base, pink in the middle, and orange on the top story, this remarkable structure, 238 feet high, looks almost brand new, yet it was built in A.D. 1200. Close by is another Indian wonder, the Iron Pillar, dating from A.D. 400. A remarkable tribute to Hindu knowledge of metallurgy and engineering, this pillar, some sixteen inches in diameter and twenty-three feet eight inches in height, is made of pure rustless malleable iron and is estimated to weigh more than six tons. Overlooking both the Fort and the city, and approached by a magnificent flight of stone steps, is the Great Mosque, also erected by Emperor Shah Jehan. It has three domes of white marble, two tall minarets, and a front court measuring 450 feet square, paved with granite and inlaid with marble. “Sight-seeing in Delhi is as tiring as doing the Mediterranean,” I

I’ve got my rights, haven’t I? If I choose to say nothing, I suppose I can. It’s no use your trying to use third degree methods on me.” “Nowadays,” said Mallett quietly, “people of your sort usually call them ‘Gestapo methods’. You should try to be a little more up to date.

So the "Meseglise way" and the Guermantes way" remain for me linked with many of the little incidents of the life which, of all the various lives we lead concurrently, is the most episodic, the most full of vicissitudes; I mean the life of the mind. Doubtless it progresses within us imperceptibly, and we had for a long time been preparing for the discovery of the truths which have changed its meaning and its aspect, have opened new paths for us; but that preparation was unconscious; and for us those truths date only from the day, from the minute when they became apparent. The flowers which played then among the grass, the water which rippled past in the sunshine, the whole landscape which surrounded their apparition still lingers around the memory of them with its unconscious or unheeding countenance; and, certainly, when they were contemplated at length by that humble passerby, by that dreaming child - as the face of a king is contemplated by a memorialist buried in the crowd - that piece of nature, that corner of a garden could never suppose that it would be thanks to him that they would be elected to survive in all their most ephemeral details; and yet the scent of hawthorn which flits along the hedge from which, in a little while, the dog-roses will have banished it, a sound of echoless footsteps on a gravel path, a bubble formed against the side of a water-plant by the current of the stream and instantaneously bursting - all these my exaltation of mind has borne along with it and kept alive through the succession of the years, while all around them the paths have vanished and those who trod them, and even the memory of those who trod them, are dead. Sometimes the fragment of landscape thus transported into the present will detach itself in such isolation from all associations that it floats uncertainly in my mind like a flowering Delos, and I am unable to say from what place, from what time - perhaps, quite simply, from what dream - it comes. But it is pre-eminently as the deepest layer of my mental soil, as the firm ground on which I still stand, that I regard the Meseglise and the Guermantes ways. It is because I believed in this and in people while I walked along those paths that the things and the people they made known to me are the only ones that I still take seriously and that still bring me joy. Whether it is because the faith which creates has ceased to exist in me, or because reality takes shape in the memory alone, the flowers that people show me nowadays for the first time never seem to me to be true flowers.

In the past, a young man from a village of average size could choose among maybe twenty girls of similar age with whom he went to school. He knew their families and vice versa, leading to a decision based on several well-known attributes. Nowadays, in the era of online dating, millions of potential partners are at our disposal. It has been proven that the stress caused by this mind-boggling variety is so large that the male brain reduces the decision to one single criterion: physical attractiveness. The consequences of this selection process you already know- perhaps even from personal experience. ..The more choice you have the more unsure and therefore dissatisfied you are afterward." ~ The Art of Thinking Clearly by Rolf Dobelli

You must be more careful Mademoiselle. He is out of date you comprehend. He just returned from those great clear open spaces, etc., and he has yet to learn the language of nowadays.

It is commonplace, nowadays, to hark back to a time when Christmas was simpler, more authentic, and less commercial than it has become. Even professional historians have tended to write about the pre-twentieth-century in that way. Generally when people muse along these lines it is to associate the noncommercial holiday with the years of their own childhood, or perhaps the childhood of their parents or (at most) their grandparents. As it happens, such musings have been commonplace for a long time--for more than a century and a half. Consider the theme of a short story dating back to the middle of the nineteenth century, a story that commented on the profusion of presents bought and sold during the holiday season--and the trouble many comfortably-off Americans had in finding something meaningful to give their loved ones at Christmas. The author of the story was soon to become America's best-known writer--Harriet Beecher Stowe....When she was a child of 10, explained Stowe...'the very idea of a present was so new' that a child would be 'perfectly delighted' with the gift of even a single piece of candy. In those days, 'presents did not fly about as they do now.' But nowadays, things seem different: 'There are worlds of money wasted, at this time of year, in getting things that nobody wants, and nobody cares for after they are got.' Just as many people do today, Harriet Beecher Stowe seems to have believed that this change took place within her own generation (she was born in 1811).

Distributed . . . in the cloud,” Zula murmured. It was enough to elicit a little sigh from her daughter. This was a generational thing. Zula was old enough to have lived through the transition from most computation’s being local, contained within her desktop or her laptop, to its being distributed across remote servers that might be anywhere in the world. “In the cloud” had been the buzzword for it when it was a new idea, but merely to use the term nowadays was to date yourself.

Basically each religion has certain practices that form the essence of vedic dharma. Yegyes, literally meaning ‘to offer’, forms the backbone of the vedic absolute knowledge. Traditionally, a ritualistic fire ceremony in which various herbs, clarified butter (ghee), specific wood, etc. are offered to the fire with predetermined mantras (charged with vibrations) chanted by predetermined people (priests, host, pandits etc.) with a resolve or sankalpa, a Yegyes has far-reaching effects that encompass physical, soul, social, spiritual and ecological spheres, causing purification at all these levels. A devout householder is supposed to perform five Yegyes on daily basis> 1. Brahma Egyes = Daily jap, daily meditation, daily yoga, offering into the interior fires of prana, mind, intellect and consciousness 2. Deva-Egyes = Worship offering to the Divinities, God, the Sun, Devi and Devtas through fire in the Vedic times, through watering and Pooja, flowers, fruits rituals. 3. Pitr-Egyes = Offerings to ancestors, manes, and daily worshipful service to one’s living parents and elders 4. Atithi-Egyes = Worship offering to guests the word Atithi means one who comes without making a date hospitality is not a social act but a worship. 5. Offering-Egyes = offering to God, Goddess, Devi, Devtas and Bhagawan, beings, spreading knowledge putting aside the first food for the wandering cows or other animals as well as putting aside daily before cooking similarly like some uncooked rice, daal, grain, flour, for giving away to the temple, church, gumba, gurudwar, priest, monk, beggar or orphanage nowadays. The philosophy of Egyes, which essentially is: make yourself into a worshipful offering and pour yourself into the divine fire of knowledge, the immortal soul of knowledge. The fire offering you witnessed is an embodiment of all this teaching and the participants are actually very conscious of it.

Jeez, these kids are so date-y. As in the guys wear suits and they go out to dinner. Did sixteen year olds EVER do this? You see this a lot in 80s teen movies too. Maybe I am just jaded, because nowadays sixteen year olds have orgies in their finished basements.

The September 22 zodiac signs should watch out for the depressing effects of isolation. they ought to also avoid the hostility of others, both within the kind of bad language and within the variety of physical violence. because of the restlessness of their nature, they will be at risk of accidents, in an exceedingly state of passion, these people are quite capable of injuring themselves et al.. Paradoxically, they’ll have a talent for healing. Given their penchant for exotic foods, they have to concentrate on the results of spicy and rich foods on their bodies. A balanced menu will help control restless, and possibly harmful, urges. Only light, moderate physical exertion is suggested for those born on nowadays.