Departing Philosophy Quotes

We are not afraid to entrust the American people with unpleasant facts, foreign ideas, alien philosophies, and competitive values. For a nation that is afraid to let its people judge the truth and falsehood in an open market is a nation that is afraid of its people." [Remarks on the 20th Anniversary of the Voice of America; Department of Health, Education, and Welfare, February 26, 1962]

I will simply express my strong belief, that that point of self-education which consists in teaching the mind to resist its desires and inclinations, until they are proved to be right, is the most important of all, not only in things of natural philosophy, but in every department of daily life.

Socrates: So even our walks are dangerous here. But you seem to have avoided the most dangerous thing of all. Bertha: What's that? Socrates: Philosophy. Bertha: Oh, we have philosophers here. Socrates: Where are they? Bertha: In the philosophy department. Socrates: Philosophy is not department. Bertha: Well, we have philosophers. Socrates: Are they dangerous? Bertha: Of course not. Socrates: Then they are not true philosophers.

...It would hardly be a waste of time if sometimes even the most advanced students in the cognitive sciences were to pay a visit to their ancestors. It is frequently claimed in American philosophy departments that, in order to be a philosopher, it is not necessary to revisit the history of philosophy. It is like the claim that one can become a painter without having ever seen a single work by Raphael, or a writer without having ever read the classics. Such things are theoretically possible; but the 'primitive' artist, condemned to an ignorance of the past, is always recognizable as such and rightly labeled as naïf. It is only when we consider past projects revealed as utopian or as failures that we are apprised of the dangers and possibilities for failure for our allegedly new projects. The study of the deeds of our ancestors is thus more than an atiquarian pastime, it is an immunological precaution.

This is today! What will tomorrow bring? Life arrives and departs on its own schedule, not ours; it's time to travel light, and be ready to go wherever it takes us.

Scheherazade had perused the books, annals and legends of preceding Kings, and the stories, examples and instances of bygone men and things; indeed it was said that she had collected a thousand books of histories relating to antique races and departed rulers. She had perused the works of the poets and knew them by heart; she had studied philosophy and the sciences, arts and accomplishments; and she was pleasant and polite, wise and witty, well read and well bred.

Those, then, who want to find themselves at the starting point of a truly free philosophy, have to depart even from God. Here the motto is: whoever wants to preserve it will lose it, and whoever abandons it will find it. Only those have reached the ground in themselves and have become aware of the depths of life, who have at one time abandoned everything and have themselves been abandoned by everything, for whom everything has been lost, and who have found themselves alone, face-to-face with the infinite: a decisive step which Plato compared with death. That which Dante saw written on the door of the inferno must be written in a different sense also at the entrance to philosophy: ‘Abandon all hope, ye who enter here.’ Those who look for true philosophy must be bereft of all hope, all desire, all longing. They must not wish anything, not know anything, must feel completely bare and impoverished, must give everything away in order to gain everything. It is a grim step to take, it is grim to have to depart from the final shore.

religion, the most powerful of the elements which have entered into the formation of moral feeling, having almost always been governed either by the ambition of a hierarchy, seeking control over every department of human conduct, or by the spirit of Puritanism.

The world is a good judge of things, for it is in natural ignorance, which is man's true state. The sciences have two extremes which meet. The first is the pure natural ignorance in which all men find themselves at birth. The other extreme is that reached by great intellects, who, having run through all that men can know, find they know nothing, and come back again to that same ignorance from which they set out; but this is a learned ignorance which is conscious of itself. Those between the two, who have departed from natural ignorance and not been able to reach the other, have some smattering of this vain knowledge and pretend to be wise. These trouble the world and are bad judges of everything. The people and the wise constitute the world; these despise it, and are despised. They judge badly of everything, and the world judges rightly of them.

To you, Christianity, Judaism, Islam, Buddhism, and Hinduism look very different, but to me they look the same. Many of you would say that something like Buddhism doesn't even belong on the list, since it doesn't link salvation to divine worship, but to me this is just a quibble. Christianity, Judaism, Islam, Buddhism, and Hinduism all perceive human beings as flawed, wounded creatures in need of salvation, and all rely fundamentally on revelations that spell out how salvation is to be attained, either by departing from this life or rising above it.

Philosophy being nothing else but the study of wisdom and truth, it may with reason be expected that those who have spent most time and pains in it should enjoy a greater calm and serenity of mind, a greater clearness and evidence of knowledge, and be less disturbed with doubts and difficulties than other men. Yet so it is, we see the illiterate bulk of mankind that walk the high-road of plain common sense, and are governed by the dictates of nature, for the most part easy and undisturbed. To them nothing that is familiar appears unaccountable or difficult to comprehend. They complain not of any want of evidence in their senses, and are out of all danger of becoming Sceptics. But no sooner do we depart from sense and instinct to follow the light of a superior principle, to reason, meditate, and reflect on the nature of things, but a thousand scruples spring up in our minds concerning those things which before we seemed fully to comprehend. Prejudices and errors of sense do from all parts discover themselves to our view; and, endeavouring to correct these by reason, we are insensibly drawn into uncouth paradoxes, difficulties, and inconsistencies, which multiply and grow upon us as we advance in speculation, till at length, having wandered through many intricate mazes, we find ourselves just where we were, or, which is worse, sit down in a forlorn Scepticism.

The outstanding characteristic of Western scholarship is its specialization and cutting up of knowledge into different departments. The over-development of logical thinking and specialization, with its technical phraseology, has brought about the curious fact of modern civilization, that philosophy has been so far relegated to the background, far behind politics and economics, that the average man can pass it by without a twinge of conscience. The feeling of the average man, even of the educated person, is that philosophy is a "subject" which he can best afford to go without. This is certainly a strange anomaly of modern culture, for philosophy, which should lie closest to men's bosom and business, has become most remote from life. It was not so in the classical civilization of the Greeks and Romans, and it was not so in China, where the study of wisdom of life formed the scholars' chief occupation. Either the modern man is not interested in the problems of living, which are the proper subject of philosophy, or we have gone a long way from the original conception of philosophy.

There is no religion and no philosophy that can give us a comprehensive answer to the whole of our problems, and the abandonment and isolation of the individual who is given no answer, or only inadequate answers, to his question lead to a situation in which more and more cheap, obvious solutions and answers are sought and provided. As, everywhere and in all departments of life, there are contradictory schools and parties, and an equal number of contradictory answers, one of the most frequent reactions is that modern man ceases to ask questions and takes refuge in a conception that considers only the most obvious, superficial aspects, and becomes skeptical, nihilistic, and egocentric. Or, alternatively, he tries to solve all his problems by plunging headlong into a collective situation and a collective conviction, and seeks to redeem himself in this way.

Each department of knowledge passes through three stages. The theoretical stage; the theological stage and the metaphysical or abstract stage.

I don't have any friends in English Departments.

Imagine that you enter a parlor. You come late. When you arrive, others have long preceded you, and they are engaged in a heated discussion, a discussion too heated for them to pause and tell you exactly what it is about. In fact, the discussion had already begun long before any of them got there, so that no one present is qualified to retrace for you all the steps that had gone before. You listen for a while, until you decide that you have caught the tenor of the argument; then you put in your oar. Someone answers; you answer him; another comes to your defense; another aligns himself against you, to either the embarrassment or gratification of your opponent. However, the discussion is interminable. The hour grows late, you must depart. And you do depart, with the discussion still vigorously in progress.

One of Langdon’s Harvard colleagues—a solemn physics professor—had become so fed up with philosophy majors attending his Origins of the Universe seminar that he finally posted a sign on his classroom door. In my classroom, T > 0. For all inquiries where T = 0, please visit the Religion Department. “How about Panspermia?” Winston

...if an organised body is not in the situation and circumstances best adapted to its sustenance and propagation, then, in conceiving an indefinite variety among the individuals of that species, we must be assured, that, on the one hand, those which depart most from the best adapted constitution, will be the most liable to perish, while, on the other hand, those organised bodies, which most approach to the best constitution for the present circumstances, will be best adapted to continue, in preserving themselves and multiplying the individuals of their race.

The Dean’s complaining to his Faculty. “Why do you scientists need such expensive equipment? Why can’t you be like the Math Department, which only needs a blackboard and a wastepaper basket? Better still, like the Department of Philosophy. That doesn’t even need a wastepaper basket…

Stalin has well said, "Theory which departs from practice is empty theory, practice which departs from theory gropes in the dark".

We came us spirit into the world. We shall depart us spirit out of the world.

Although we had had no precise exponents of realism, yet after Pushkin it was impossible for a Russian writer to depart too far from actuality. Even those who did not know what to do with "real life" had to cope with it as best they could. Hence, in order that the picture of life should not prove too depressing, the writer must provide himself in due season with a philosophy.

But for some reason the Department believed all students should learn the exact same way and at the exact same time, demonstrating that no one in Instruction knew the first thing about children.

...Although the term Existentialism was invented in the 20th century by the French philosopher Gabriel Marcel, the roots of this thought go back much further in time, so much so, that this subject was mentioned even in the Old Testament. If we take, for example, the Book of Ecclesiastes, especially chapter 5, verses 15-16, we will find a strong existential sentiment there which declares, 'This too is a grievous evil: As everyone comes, so they depart, and what do they gain, since they toil for the wind?' The aforementioned book was so controversial that in the distant past there were whole disputes over whether it should be included in the Bible. But if nothing else, this book proves that Existential Thought has always had its place in the centre of human life. However, if we consider recent Existentialism, we can see it was the French philosopher Jean-Paul Sartre who launched this movement, particularly with his book Being and Nothingness, in 1943. Nevertheless, Sartre's thought was not a new one in philosophy. In fact, it goes back three hundred years and was first uttered by the French philosopher René Descartes in his 1637 Discours de la Méthode, where he asserts, 'I think, therefore I am' . It was on this Cartesian model of the isolated ego-self that Sartre built his existential consciousness, because for him, Man was brought into this world for no apparent reason and so it cannot be expected that he understand such a piece of absurdity rationally.'' '' Sir, what can you tell us about what Sartre thought regarding the unconscious mind in this respect, please?'' a charming female student sitting in the front row asked, listening keenly to every word he had to say. ''Yes, good question. Going back to Sartre's Being and Nothingness it can be seen that this philosopher shares many ideological concepts with the Neo-Freudian psychoanalysts but at the same time, Sartre was diametrically opposed to one of the fundamental foundations of psychology, which is the human unconscious. This is precisely because if Sartre were to accept the unconscious, the same subject would end up dissolving his entire thesis which revolved around what he understood as being the liberty of Man. This stems from the fact that according to Sartre, if a person accepts the unconscious mind he is also admitting that he can never be free in his choices since these choices are already pre-established inside of him. Therefore, what can clearly be seen in this argument is the fact that apparently, Sartre had no idea about how physics, especially Quantum Mechanics works, even though it was widely known in his time as seen in such works as Heisenberg's The Uncertainty Principle, where science confirmed that first of all, everything is interconnected - the direct opposite of Sartrean existential isolation - and second, that at the subatomic level, everything is undetermined and so there is nothing that is pre-established; all scientific facts that in themselves disprove the Existential Ontology of Sartre and Existentialism itself...

The academic obsession with identity is ironic, since its roots lie in a philosophy that denied the very existence of the self. In the 1970s, the literary theory of deconstruction took over humanities departments with a curious set of propositions about language. Because linguistic signs were arbitrary, successful communication was said to be impossible. Most surprisingly, the human subject was declared to be a fiction, a mere play of rhetorical tropes. In the 1980s, however, the self came roaring back with a vengeance as feminists and race theorists took the mannered jargon of deconstruction and turned it into a political weapon. The key deconstructive concept of linguistic “différance” became identity difference between the oppressed and their oppressors; the prime object of study became one’s own self and its victimization

What, then, makes for a good person? These principles: Be content in all circumstances, accepting whatever Fate brings you; preserve the spark of divinity within, not crowding it out with entertainments and distractions; follow the light of reason, always speaking truly and acting justly; live simply and serenely, disregarding what others may say about you; be happy with your lot in life, and ready to depart when you’re called.

Our task is this: to play our role to the best of our ability, then depart in contentment and gratitude, praying only that that the Playwright is pleased with our performance. Have you read the first book in this series?

William Stoner entered the University of Missouri as a freshman in the year 1910, at the age of nineteen. Eight years later, during the height of World War I, he received his Doctor of Philosophy degree and accepted an instructorship at the same University, where he taught until his death in 1956. He did not rise above the rank of assistant professor, and few students remembered him with any sharpness after they had taken his courses. When he died his colleagues made a memorial contribution of a medieval manuscript to the University library. This manuscript may still be found in the Rare Books Collection, bearing the inscription: 'Presented to the Library of the University of Missouri, in memory of William Stoner, Department of English. By his colleagues.' An occasional student who comes upon the name may wonder idly who William Stoner was, but he seldom pursues his curiosity beyond a casual questions. Stoner's colleagues, who held him in no particular esteem when he was alive, speak of him rarely now; to the older ones, his name is a reminder of the end that awaits them all, and to the younger ones it is merely a sound which evokes no sense of the past and no identity with which they can associate themselves or their careers.

Why is it that you physicists always require so much expensive equipment? Now the Department of Mathematics requires nothing but money for paper, pencils, and waste paper baskets and the Department of Philosophy is better still. It doesn’t even ask for waste paper baskets.

Is it better, financially, to go to the physics department than the philosophy department?” Tsukuru asked. “When it comes to their graduates not earning anything, they’re about even. Unless you win the Nobel Prize or something,” Haida said, flashing his usual winning smile.

In death's quiet theater, love takes the stage, A poignant script, written on sorrow's page. Elegance fades as we part with the light, In shadows, the dear departed's absence feels trite. Grief's somber dance, a waltz of the heart, Echoes reveal, love's masterpiece torn apart.

A man would make but a very sorry chemist if he attended to that department of human knowledge alone. If your wish is to become really a man of science, and not merely a petty experimentalist, I should advise you to apply to every branch of natural philosophy, including mathematics.

Plato, who was a total elitist, by the way, and hated democracy, because he thought average people were too dumb to make their own decisions and ought to be governed by philosophers, because philosophers alone understand “essential truths.” Apparently he never met anyone from our philosophy department

Our government says people must not take law in their own hands, But has given the law in the hands of people who in power. That is why people who are in power are always corrupt, arrogant, violent, Aggressive, selfish, and don't care about anyone. They get away with all the bad things they do that Is criminating unlawful and injustice

I thought there was something wrong with the way departments and majors were organized. Why were the different branches of literature categorized by geography and language, while sciences were categorized by the level of abstraction, or by the size of the object of study ? Why wasn't literature classified by word count ? Why wasn't science classified by country ? Why did religion have its own department, instead of going into philosophy or anthropology ? What made something a religion and not a philosophy ? Why was the history of non-industrial people in anthropology, and not in history ? Why were the most important subjects addressed only indirectly ? Why was there no department of love ?

The literatures of Greece and Rome comprise the longest, most complete and most nearly continuous record we have of what the strange creature known as Homo sapiens has been busy about in virtually every department of spiritual, intellectual and social activity. That record covers nearly twenty-five hundred years in an unbroken stretch of this animated oddity’s operations in poetry, drama, law, agriculture, philosophy, architecture, natural history, philology, rhetoric, astronomy, logic, politics, botany, zoölogy, medicine, geography, theology,—everything, I believe, that lies in the range of human knowledge or speculation. Hence the mind which has attentively canvassed this record is much more than a disciplined mind, it is an experienced mind. It has come, as Emerson says, into a feeling of immense longevity, and it instinctively views contemporary man and his doings in the perspective set by this profound and weighty experience. Our studies were properly called formative, because beyond all others their effect was powerfully maturing. Cicero told the unvarnished truth in saying that those who have no knowledge of what has gone before them must forever remain children; and if one wished to characterise the collective mind of this present period, or indeed of any period,—the use it makes of its powers of observation, reflection, logical inference,—one would best do it by the one word immaturity.

Despite the fact that there are many honest and capable police officers in our States, with the persistent events of brutality and incompetence in mind I am compelled to say that the US police department is one of the most unfit, brainless, gutless and backboneless police forces in the world. Defunding such police force won't do any good, we must legislate compulsory regular clinical counseling for each and every officer of the law.

No wonder so many philosophers walked. Socrates, of course, liked nothing more than strolling in the agora. Nietzsche regularly embarked on spirited two-hour jaunts in the Swiss Alps, convinced “all truly great thoughts are conceived by walking.” Thomas Hobbes had a walking stick custom made with a portable inkwell attached so he could record his thoughts as he ambled. Thoreau regularly took four-hour treks across the Concord countryside, his capacious pockets overflowing with nuts, seeds, flowers, Indian arrowheads, and other treasures. Immanuel Kant, naturally, maintained a highly regimented walking routine. Every day, he’d eat lunch at 12:45 p.m., then depart for a one-hour constitutional — never more, never less — on the same boulevard in Königsberg, Prussia (now Russia). So unwavering was Kant’s routine that the people of Königsberg set their watches by his perambulations.

And if I am not mistaken here is the secret of the greatness that was Spain. In Spain it is men that are the poems, the pictures and the buildings. Men are its philosophies. They lived, these Spaniards of the Golden Age; they felt and did; they did not think. Life was what they sought and found, life in its turmoil, its fervour and its variety. Passion was the seed that brought them forth and passion was the flower they bore. But passion alone cannot give rise to a great art. In the arts the Spaniards invented nothing. They did little in any of those they practised, but give a local colour to a virtuosity they borrowed from abroad. Their literature, as I have ventured to remark, was not of the highest rank; they were taught to paint by foreign masters, but, inapt pupils, gave birth to one painter only of the very first class; they owed their architecture to the Moors, the French and the Italians, and the works themselves produced were best when they departed least from their patterns. Their preeminence was great, but it lay in another direction: it was a preeminence of character. In this I think they have been surpassed by none and equalled only by the ancient Romans. It looks as though all the energy, all the originality, of this vigorous race had been disposed to one end and one end only, the creation of man. It is not in art that they excelled, they excelled in what is greater than art--in man. But it is thought that has the last word.

There were colleagues of mine who wouldn’t let their students even say the words “right” and “wrong.” “Right has nothing to do with it,” one of my professors used to bellow at us. “What is the law? What does the law say?” (Law professors enjoy being theatrical; all of us do.) Another, whenever the words were mentioned, would say nothing, but walk over to the offender and hand him a little slip of paper, a stack of which he kept in his jacket’s inside pocket, that read: Drayman 241. Drayman 241 was the philosophy department’s office.

I went into a forest into a plain, and the trees took counsel- And said, Come, let us go and make war against the sea that it may depart away before us, and that we may make us more woods. The floods of the sea also in like manner took counsel, and said, Come, let us go up and subdue the woods of the plain, that there also we may make us another country. The thought of the wood was in vain, for the fire came and consumed it. The thought of the floods of the sea came likewise to nought, for the sand stood up and stopped them. If thou wart judge now betwixt these two, whom would thou begin to justify? or whom would thou condemn?

Critical discussions of Western colonialism and imperialism and of what the term postcolonialism could mean, require, and enable first became acceptable in literature and cultural studies departments in the United States some three decades ago. Yet it has been much harder to create such discussions of sciences and technologies. Especially resistant are those departments where the West's scientific rationality and technical expertise have long been lovingly explained and "served up" for use in corporate and nationalist policies: sociology, philosophy, economics, and international relations, as well as the natural sciences themselves.

Aristotle departs from Plato, then, not by denying that universal qualities exist, but by questioning both their nature and the means by which we come to know them (the latter being the fundamental question of “epistemology”, or the theory of knowledge). And it was this difference of opinion on how we arrive at universal truths that later divided philosophers into two separate camps: the rationalists (including René Descartes, Immanuel Kant, and Gottfried Leibniz), who believe in a priori, or innate, knowledge; and the empiricists (including John Locke, George Berkeley, and David Hume), who claim that all knowledge comes from experience.

The Sphinx, so old that it had watched the childhood of the world, plunged in unbroken contemplation, had seen civilizations rise to glory and then slowly droop like withered flowers, had watched shouting invaders pass and repass, come and depart, come and stay. And yet it stood its ground, so utterly calm, so utterly removed from all human emotions. Something of that stony indifference to the mutations of fate seemed to have crept under my skin during the night‘s darkness. The Sphinx relieves one of all worry about the future, all burdens of the heart; and it turns the past into a cinema film, which one may watch in detachment, impersonally. (p. 34)

Say five years, I replied; at the end of the time they must be sent down again into the den and compelled to hold any military or other office which young men are qualified to hold: in this way they will get their experience of life, and there will be an opportunity of trying whether, when they are drawn all manner of ways by temptation, they will stand firm or flinch. And how long is this stage of their lives to last? Fifteen years, I answered; and when they have reached fifty years of age, then let those who still survive and have distinguished themselves in every action of their lives and in every branch of knowledge come at last to their consummation: the time has now arrived at which they must raise the eye of the soul to the universal light which lightens all things, and behold the absolute good; for that is the pattern according to which they are to order the State and the lives of individuals, and the remainder of their own lives also; making philosophy their chief pursuit, but, when their turn comes, toiling also at politics and ruling for the public good, not as though they were performing some heroic action, but simply as a matter of duty; and when they have brought up in each generation others like themselves and left them in their place to be governors of the State, then they will depart to the Islands of the Blest and dwell there; and the city will give them public memorials and sacrifices and honour them, if the Pythian oracle consent, as demigods, but if not, as in any case blessed and divine. You

Dave does extra-mural work for the University, and collects about him many youths who have a part-time interest in truth. Dave’s pupils adore him, but there is a permanent fight on between him and them. They aspire like sunflowers. They are all natural metaphysicians, or so Dave says in a tone of disgust. This seems to me a wonderful thing to be, but it inspires in Dave a passion of opposition. To Dave’s pupils the world is a mystery; a mystery to which it should be reasonably possible to discover a key. The key would be something of the sort that could be contained in a book of some eight hundred pages. To find the key would not necessarily be a simple matter, but Dave’s pupils feel sure that the dedication of between four and ten hours a week, excluding University vacations, should suffice to find it. They do not conceive that the matter should be either more simple or more complex than that. They are prepared within certain limits to alter their views. Many of them arrive as theosophists and depart as Critical Realists or Bradeians. It is remarkable how Dave’s criticism seems os often to be purely catalytic in its action. He blazes upon them with the destructive fury of the sun, but instead of shrivelling up their metaphysical pretensions, achieves merely their metamorphosis from one rich stage into another. This curious fact makes me think that perhaps after all Dave is, in spite of himself, a good teacher. Occasionally he succeeds in converting some peculiarly receptive youth to his own brand of linguistics analysis; after which as often as not the youth loses interest in philosophy altogether. To watch Dave at work on these young men is like watching someone prune a rose bush. It is all the strongest and most luxuriant shoots which have to come off. Then later perhaps there will be blossoms; but not philosophical ones, Dave trusts. His great aim is to dissuade the young from philosophy. He always warns me off it with particular earnestness.

Another example of neoracist influence in K–12 public education comes from New York City. In 2018, the NYC Department of Education earmarked $23 million for mandatory “anti-bias” training for the city’s teachers over the course of four years. Leading this charge was chancellor of schools Richard Carranza, whose philosophy has less to do with eliminating actual racism than with eliminating so-called white supremacy culture in schools. In a presentation to top administrators, Carranza called for an end to all aspects of white supremacy, including “a sense of urgency,” “worship of the written word,” “perfectionism,” “individualism,” and “objectivity.” Instead of these false values, he argued that teachers should prioritize non-white values like “the ability to relate to others.” The idea that perfectionism, objectivity, and good grammar belong to white people and shouldn’t be taught to blacks and Hispanics is exactly the kind of idea that leaders of the civil rights movement fought against. There is nothing anti-racist about this idea. It is, at its core, racist.

Five Hundred Years of Solitude The rise of modern science and industry brought about the next revolution in human–animal relations. During the Agricultural Revolution humankind silenced animals and plants, and turned the animist grand opera into a dialogue between man and gods. During the Scientific Revolution humankind silenced the gods too. The world was now a one-man show. Humankind stood alone on an empty stage, talking to itself, negotiating with no one and acquiring enormous powers without any obligations. Having deciphered the mute laws of physics, chemistry and biology, humankind now does with them as it pleases. When an archaic hunter went out to the savannah, he asked the help of the wild bull, and the bull demanded something of the hunter. When an ancient farmer wanted his cows to produce lots of milk, he asked some great heavenly god for help, and the god stipulated his conditions. When the white-coated staff in Nestlé’s Research and Development department want to increase dairy production, they study genetics – and the genes don’t ask for anything in return.

What sort of charge against old age is the nearness of death, when this is shared by youth? Yes, you will say; but a young man expects to live long; an old man cannot expect to do so. Well, the young man is a fool to expect it. For what can be more foolish than to regard the uncertain as certain, the false as true? An old man has nothing even to hope. ' Ah, but it is just there that he is in a better position than the young man, since what the latter only hopes he has obtained: The one wishes to live long; the other has lived long. And yet! what is 'long' in a man's life? For grant the utmost limit: let us expect an age like that of the king of the Tartessi, who reigned eighty years and lived a hundred and twenty. Nothing seems long in which there is any . last' , for when that arrives, then all the past has slipped away -only that remains which you have earned by virtue and righteous actions. Hours indeed, and days and months and years depart, nor does past time ever return, nor can the future be known. Whatever time each is granted for life, with that he is bound to be content.

People, especially those in charge, rarely invite you into their offices and give freely of their time. Instead, you have to do something unique, compelling, even funny or a bit daring, to earn it. Even if you happen to be an exceptionally well-rounded person who possesses all of the scrappy qualities discussed so far, it’s still important to be prepared, dig deep, do the prep work, and think on your feet. Harry Gordon Selfridge, who founded the London-based department store Selfridges, knew the value of doing his homework. Selfridge, an American from Chicago, traveled to London in 1906 with the hope of building his “dream store.” He did just that in 1909, and more than a century later, his stores continue to serve customers in London, Manchester, and Birmingham. Selfridges’ success and staying power is rooted in the scrappy efforts of Harry Selfridge himself, a creative marketer who exhibited “a revolutionary understanding of publicity and the theatre of retail,” as he is described on the Selfridges’ Web site. His department store was known for creating events to attract special clientele, engaging shoppers in a way other retailers had never done before, catering to the holidays, adapting to cultural trends, and changing with the times and political movements such as the suffragists. Selfridge was noted to have said, “People will sit up and take notice of you if you will sit up and take notice of what makes them sit up and take notice.” How do you get people to take notice? How do you stand out in a positive way in order to make things happen? The curiosity and imagination Selfridge employed to successfully build his retail stores can be just as valuable for you to embrace in your circumstances. Perhaps you have landed a meeting, interview, or a quick coffee date with a key decision maker at a company that has sparked your interest. To maximize the impression you’re going to make, you have to know your audience. That means you must respectfully learn what you can about the person, their industry, or the culture of their organization. In fact, it pays to become familiar not only with the person’s current position but also their background, philosophies, triumphs, failures, and major breakthroughs. With that information in hand, you are less likely to waste the precious time you have and more likely to engage in genuine and meaningful conversation.

What did Strauss mean by philosophy? Not what it was commonly understood to be. Philosophers were not to be found teaching in colleges and universities around the country because instructors in philosophy departments were no more likely to be true philosophers than instructors in art departments were to be true artists. Philosophy wasn’t an academic discipline or the stepping-stone to a career defined by the structures and customs of higher education. It was a personal commitment, a way of life, inspired by a sense of wonder, much like a religion though without the dogma. Philosophers were devoted to wisdom but didn’t propound doctrines or claim to have discovered the Truth. Their wisdom, like that of the prototype Socrates, consisted of an awareness that they knew nothing. Insofar as they could be said to possess knowledge, it was of the questions, not the answers, and philosophers ceased to be philosophers, Strauss said, when certainty replaced Socratic doubt. Monk-like, they pursued a contemplative life of reasoned discussion and disputation about that which they did not know, far from the meaningless bustle of the everyday world. Their advantage over the ignorant masses was their intellectual humility. All

His message delivered, Gabriel departed, leaving the chosen Virgin of Nazareth to ponder over her wondrous experience. Mary's promised Son was to be "The Only Begotten" of the Father in the flesh; so it had been both positively and abundantly predicted. True, the event was unprecedented; true also it has never been paralleled; but that the virgin birth would be unique was as truly essential to the fulfilment of prophecy as that it should occur at all. That Child to be born of Mary was begotten of Elohim, the Eternal Father, not in violation of natural law but in accordance with a higher manifestation thereof; and, the offspring from that association of supreme sanctity, celestial Sireship, and pure though mortal maternity, was of right to be called the "Son of the Highest." In His nature would be combined the powers of Godhood with the capacity and possibilities of mortality; and this through the ordinary operation of the fundamental law of heredity, declared of God, demonstrated by science, and admitted by philosophy, that living beings shall propagate—after their kind. The Child Jesus was to inherit the physical, mental, and spiritual traits, tendencies, and powers that characterized His parents—one immortal and glorified—God, the other human—woman.

Lynum had plenty of information to share. The FBI's files on Mario Savio, the brilliant philosophy student who was the spokesman for the Free Speech Movement, were especially detailed. Savio had a debilitating stutter when speaking to people in small groups, but when standing before a crowd and condemning his administration's latest injustice he spoke with divine fire. His words had inspired students to stage what was the largest campus protest in American history. Newspapers and magazines depicted him as the archetypal "angry young man," and it was true that he embodied a student movement fueled by anger at injustice, impatience for change, and a burning desire for personal freedom. Hoover ordered his agents to gather intelligence they could use to ruin his reputation or otherwise "neutralize" him, impatiently ordering them to expedite their efforts. Hoover's agents had also compiled a bulging dossier on the man Savio saw as his enemy: Clark Kerr. As campus dissent mounted, Hoover came to blame the university president more than anyone else for not putting an end to it. Kerr had led UC to new academic heights, and he had played a key role in establishing the system that guaranteed all Californians access to higher education, a model adopted nationally and internationally. But in Hoover's eyes, Kerr confused academic freedom with academic license, coddled Communist faculty members, and failed to crack down on "young punks" like Savio. Hoover directed his agents to undermine the esteemed educator in myriad ways. He wanted Kerr removed from his post as university president. As he bluntly put it in a memo to his top aides, Kerr was "no good." Reagan listened intently to Lynum's presentation, but he wanted more--much more. He asked for additional information on Kerr, for reports on liberal members of the Board of Regents who might oppose his policies, and for intelligence reports about any upcoming student protests. Just the week before, he had proposed charging tuition for the first time in the university's history, setting off a new wave of protests up and down the state. He told Lynum he feared subversives and liberals would attempt to misrepresent his efforts to establish fiscal responsibility, and that he hoped the FBI would share information about any upcoming demonstrations against him, whether on campus or at his press conferences. It was Reagan's fear, according to Lynum's subsequent report, "that some of his press conferences could be stacked with 'left wingers' who might make an attempt to embarrass him and the state government." Lynum said he understood his concerns, but following Hoover's instructions he made no promises. Then he and Harter wished the ailing governor a speedy recovery, departed the mansion, slipped into their dark four-door Ford, and drove back to the San Francisco field office, where Lynum sent an urgent report to the director. The bedside meeting was extraordinary, but so was the relationship between Reagan and Hoover. It had begun decades earlier, when the actor became an informer in the FBI's investigation of Hollywood Communists. When Reagan was elected president of the Screen Actors Guild, he secretly continued to help the FBI purge fellow actors from the union's rolls. Reagan's informing proved helpful to the House Un-American Activities Committee as well, since the bureau covertly passed along information that could help HUAC hold the hearings that wracked Hollywood and led to the blacklisting and ruin of many people in the film industry. Reagan took great satisfaction from his work with the FBI, which gave him a sense of security and mission during a period when his marriage to Jane Wyman was failing, his acting career faltering, and his faith in the Democratic Party of his father crumbling. In the following years, Reagan and FBI officials courted each other through a series of confidential contacts. (7-8)

Corrupting, there, forsaken, becoming, already, nothing. "And thy corpse shall be meat unto all fowls of the air, and unto the beasts of the earth, and no man shall frighten them away to think that this is one of God's most terrible curses. But consider it carefully. No sepulchre. No cremation. No obsequies. Becoming meat for someone else's teeth, said Lorimer with some of his past passion. "Can you imagine? Can you imagine what a relief? Will we ever dare to look at a body without the shroud of superstition, naked, like it truly is? Matter, and nothing more. Preoccupied with the perpetuity of our departed souls, we have forgotten that, on the contrary, it is our carcasses and our flesh that make us immortal. I am fairly confident they didn't bury him so that his transmigration into bird and beast would be swifter. Never mind memorials, relics, mausoleums, and other vain preservations from corruption and oblivion. What greater tribute than to be feasted upon by one's fellow creatures? What monument could be nobler than the breathing tomb of a coyote or the soaring urn of a vulture? What preservation more dependable? What resurrection more literal? This is true religion-knowing there is a bond among all living things. Having understood this, there is nothing to mourn, because even though nothing can ever be retained, nothing is ever lost. Can you imagine?" "Lorimer asked again. "The relief. The freedom.

Thich Nhat Hanh shares this Mahayana philosophy of non-dualism. This is clearly demonstrated in one of his most famous poems, “Call Me By My True Names:”1 Don’t say that I will depart tomorrow– even today I am still arriving. Look deeply: every second I am arriving to be a bud on a spring branch, to be a tiny bird, with still fragile wings, learning to sing in my new nest, to be a caterpillar in the heart of flower, to be a jewel hiding itself in a stone. I am still arriving, in order to laugh and to cry, in order to fear and to hope, the rhythm of my heart is the birth and death of every living creature. I am the mayfly metamorphosing on the surface of the river. And I am the bird, that swoops down to swallow the mayfly. I am the frog swimming happily in the clear water of a pond, and I am the grass-snake that silently feeds itself on the frog. I am the child in Uganda, all skin and bones, my legs as thin as bamboo sticks. And I am the arms merchant, selling deadly weapons to Uganda. I am the twelve-year-old girl, refugee on a small boat, who throws herself into the ocean after being raped by a sea pirate. And I am the pirate, my heart not yet capable of seeing and loving. I am a member of the politburo, with plenty of power in my hands, and I am the man who has to pay his “debt of blood” to my people, dying slowly in a forced-labor camp. My joy is like spring, so warm that it makes flowers bloom all over the Earth. My pain is like a river of tears, so vast that it fills up all four oceans. Please call me by my true names, so I can hear all my cries and laughter at once, so I can see that my joy and pain are one. Please call me by my true names, so I can wake up and open the door of my heart, the door of compassion. (Nhat Hanh, [1993] 1999, pp. 72–3) We

Man continues to return to Lust for his vats to overflow with pleasure. If he tries to flee, my husband, Death has guaranteed methods of surveillance and return. He is very punctual and ensures that employees arrive and depart at an appointed time. If they are not attentive, he takes them off of the clock early. I guess you could call him a crook for clocking them out without their knowledge, right? Well, this is our main philosophy for getting man home, to our house early.

The world carried on before we arrived. We make our entrance, adapt to our surroundings and join the chase to nowhere. We depart without fulfilment. The world carries on.

ABOUT THE AUTHOR Dr. Peter Boghossian is a full-time faculty member in Portland State University’s philosophy department. He was thrown out of the doctoral program in the University of New Mexico’s philosophy department.

For by either eliminating mention of God from the curriculum altogether (departments of religious studies concern themselves with various types of belief in God, not with God), or by restricting reference to God to departments of theology, such universities render their secular curriculum Godless. And this Godlessness is, as I already noted, not just a matter of the subtraction of God from the range of objects studied, but also and quite as much the absence of any integrated and overall view of things.

Anyone remotely aware of the current situation in philosophy knows of a revival of scholarship in philosophy of religion that promotes a critical realist view of God and of faith. This revival owes much to what is called the Reformed epistemology movement. In a remarkable article, naturalist Quentin Smith brought the news out of the closet, writing that orthodox Christians are making significant inroads in the philosophical world. “God is not ‘dead’ in academia,” wrote Smith. “He returned to life in the late 1960s and is now alive and well in his last academic stronghold, philosophy departments.”4

To study for a Master's degree in Modern American Literature and Comparative Word Literature seemed like preparation for a profession without a future. Since I was greatly interested in world affairs and politics, I inquired about such studies but was told that they accepted only American citizens. Thus I embarked on the study of literature in February, 1948 and commuted daily from Brooklyn to Columbia University. In the first semester, I had to take two extra courses in the School of General Studies, besides the regular load of credits in the Graduate School, Department of Philosophy. The extra were a speech course, including phonetics. The other requirement for a foreign student was Composition, taught by William Kunstler, the now well-known lawyer, dedicated to the defense of radical defendants. He was then a literary critic, before going off to law school.

There’s this pretension that everything that’s of importance to human beings can be measured,” says Mark D. White, chair of the philosophy department at the College of Staten Island. “This whole trend toward digitizing human life and quantifying it. And if something can be measured, it can also be influenced, manipulated, engineered.

Ghar wapsi, conversion tools of politicians for political purposes’ Lalmani Verma | 318 words Eminent educationists on Saturday concluded that issues like “ghar wapsi” and “religious conversion or reconversion” are “tools beings used by politicians to gain political mileage”. At a seminar organised by Centre for Advanced Studies of Allahabad University, Department of Philosophy, professors from several state varsities unanimously spoke against such programmes, saying that religious conversion was a rare practice that could not be performed by inducing fear or allurement. Among the attendees were Professors Lalji Bajwa, Shabnam Hameed, Aziz-ur-rehman Siddiqui, M Massey, S P Pandey and Kripa Shankar. Prof Massey is the principal of Christian College in Allahabad while Prof Pandey and Prof Kripa Shankar are with Banaras Hindu University.

We came with nothing into the world. And certainly, we will take nothing out of it, when our spirit departs.

Trust is a product of confidence and familiarity. Confidence among comrades results from demonstrated professional skill. Familiarity results from shared experience and a common professional philosophy.

Theists of course are deeply critical of those aspects of Marxism that issue in Marxist atheism. And theists of different standpoints have leveled a variety of particular criticisms against particular Marxist theses. Nonetheless they have had to recognize that Marxism is a theory or a set of theories with the same scope as their own and that in responding to it they are responding to a theoretical atheism that is in some ways intellectually more congenial than the practical atheism of contemporary American universities. For by either eliminating mention of God from the curriculum altogether (departments of religious studies concern themselves with various types of belief in God, not with God), or by restricting reference to God to departments of theology, such universities render their secular curriculum Godless. And this Godlessness is, as I already noted, not just a matter of the subtraction of God from the range of objects studied, but also and quite as much the absence of any integrated and overall view of things.

Next up is a review of the previous day’s mistakes in something we call the Glitch Report. Every department in the hotel is represented at the morning meeting, and each has a printout detailing what’s gone wrong and what steps may have already been taken to correct course. The Glitch Report ensures that every hotel department knows what happened and which guest it affected.

Simply stated, Community Policing can be viewed as a philosophy that governs how citizen expectations and demands for police services are integrated into the actions of the police to identify and address those conditions that have an adverse effect on the safety and welfare of neighborhood life. To that end, the very essence of Community Policing can be viewed from two important perspectives: 1.   A realization that every community consists of neighborhoods that place different service demands on a police agency. The uniqueness of these demands requires police managers to devise “customized” service responses. Therefore, the term community is viewed from the perspective of “geographical locations.” Given the diversity associated with these different locations, it becomes the department’s responsibility to properly allocate, deploy and manage its resources so that services are adequately and consistently rendered from one location to the next. 2.   Acknowledging the importance of knowing when to form interactive partnerships between the police and the public in order to identify and resolve neighborhood problems of crime and disorder. This perspective defines Community Policing in terms of citizen involvement. It becomes the responsibility of the department to determine when, where and how citizens can work with police officials.

Piaget thinks according to well-defined categories such as the dichotomies matter-mind-thought and inner language-outer language. He assumes that these distinctions are lacking in the child and analyzes the child's responses regarding strictly this impoverishment. In fact, Piaget does not seek to understand the child's conceptions, but rather he attempts to translate them into the adult system. However, in child psychology, it is necessary to abstain from employing these adult concepts and even abstain from an adult vocabulary. In order to refrain from falsifying the child's thought, we must describe it in a new language that departs from the distinctions of adult language.

Theory," recall, is the term for bad philosophy in literature departments.

I love everything God had created, all things for man’s joy he had imparted. So joyful that though however laden, knowing we still breathe is yet a heaven. But, be that as it may, there’s just that one I find saddest of all under the sun. And this is the pain of our departing: “Ending the joy and leaving our darlings.

Though they are essential, emotions affect judgement when left unchecked. This then leads to invalid assumptions and flawed perceptions. Facts are misconstrued, correlation is confused with causation and reality begins to depart a path of truth.

Plato dramatically puts the detachment of the philosopher from his time this way: to philosophize is to prepare to die. (Oddly, philosophy departments have forgone turning this into an enrollment-boosting slogan.)

Daniel Dennett, who, it is reported (I have no idea if the report is true or not), after having given a lecture to a department of philosophy on personal identity, was not given his honorarium. The department refused to give him his honorarium because, given Dennett’s arguments about personal identity or lack thereof, the department was not confident that the person who had delivered the lecture would be the same person who would receive the honorarium.

The essentialized approach is the opposite of that practiced by today’s academic establishment, who reject system-building—that is, broad integration—in favor of the analysis of minutiae. I am as far from today’s philosophy departments as an atheist is from the pope or, in more positive terms, as a man who wants to live is from an ascetic writhing in the desert. My explanation of today’s philosophers is offered below, in my discussion of the D2 mentality.

Philosophy should not depart more than it has to from what we ordinarily think and say.

philosopher Joubert was to regret the disappearance of the old schools: They were in fact small, elementary universities. In them, students received a very complete primary education.… There were chairs of philosophy and mathematics, subjects by which so much store is set; history, geography, and other branches of knowledge about which people talk played a role, not prominently and with fanfare, as they do today, but secretly and surreptitiously, so to speak. They were fused, insinuated, and conveyed with other subjects.… A little of everything was taught and … the chords of every disposition were sounded. Every mind was urged to know itself, and all talents to be developed. Taught rather slowly, with little ceremony and almost imperceptibly, students thought they knew little, and remained modest.… They left the old schools knowing they were ignorant and ignorant of what they knew. They departed eager to learn more, and full of love and respect for men they thought were learned.52

While you saw the person living, you show no love, when the person has departed, gone, never to be seen, can you love a dead soul?

He who wishes to gain understanding, must first depart from devilish ways.

„Unde am citit oare, se gîndeă Raskolnikov, mergînd mai departe, că un condamnat la moarte, un ceas înainte de execuţie, spunea sau se gândea, că dacă ăr fi silit să trăiască undeva la o mare înălţime, pe piscul unei stânci oarecare, pierdută în ocean, pe un loc atât de îngust, încât abia i-ar fi încăput picioarele, iar jur împrejur ăr fi numai prăpăstii, valuri, întuneric etern, singurătate şi furtună, şi să rămînă pe spaţiul acela de jumătate de metru o viaţa întreagă, o mie de ani, o veşnicie, tot ar fi mai bine decât să moară! Numai să trăieşti, sa trăieşti, să trăieşti! Oricum ar fi viaţa - dar să trăieşti!... Cât adevăr e în asta! Cât de ticălos e omul! Dar şi mai ticălos este acela care pentru asta îl numeşte ticălos", adaugă el după o clipă

dear me which one ? Ship or Boat ? on a boat -it's keel me and you . little to collect so we meet each other now & then . little to loss ,at time of depart other than most valuable both of us . Ship ? it's complicated . conversation with my life ----------------------------------- litymunshi

You wanna make your life passionate. Ok, do one thing: celebrate your birthday in the vicinity of stars, moon, and departing airplanes. And then the feeling would be no less than an orgasm.

A leading philosopher in our study maintains that if a young person wants to learn philosophy these days, he or she would be better advised to become immersed in the domain directly and avoid the field altogether: “I’d tell him to read the great books of philosophy. And I would tell him not to do graduate study at any university. I think all philosophy departments are no good. They are all terrible.

In the conception of Fascism, the State is an absolute before which individuals and groups are relative.

Fascism is a religious conception

We do not, however, accept a bill of rights which tends to make the individual superior to the state

Fascism has not been wholly successful with the intellectual classes and with mature minds,

Having accepted a graduate fellowship in the Department of Philosophy at Cornell, I duly presented myself to begin studies for a Ph.D. One of our assignments during the first semester was to read Kant's Critique of Pure Reason from cover to cover, along with Norman Kemp Smith's commentary thereon, which was almost as voluminous. Pondering this literature, it did not take me long to conclude that these Kantian ratiocinations, brilliant though they may be, have little to do with that Sophia—that more-than-human Wisdom—of which authentic philosophy, by its very designation, is literally the love. And so, three weeks into the semester, I resigned my fellowship and left Cornell University. "I had always been attracted to the natural world, to forests and mountains especially; and so I resolved to proceed to the great Northwest, henceforth to earn my keep as a lumberjack. No doubt I had an unrealistic and overly romanticized conception of what this entails; but in any case, at that point fate abruptly intervened. I had made my intentions known to my brother, who at the time was studying chemical engineering at Purdue University. He immediately proceeded to the chairman of the physics department to tell him about my case, going so far as to put my letter in his hands. The verdict was instant: 'Tell you brother to present himself in my office Monday morning to assume his duties as a teaching assistant.' It seems the voice of Providence had spoken: despite my very mixed feelings regarding the contemporary academic world, I was destined to pass most of my professional life in its precincts—but not in departments of philosophy!

I … sent a program of research to the Rockefeller Foundation. … [Their] questions were almost all of a surprising pertinence. I remember the practical questions … But I particularly remember the theoretical questions, due among others to [Shannon] Weaver, the mathematician interested in information theory who was then in charge of the Department of Science at the Foundation: How will you find interesting epistomological ideas, for example, the theory of relativity, in studying children who know nothing and who in any case are brought up in the intellectual tradition dating from Newton? … I had the luck to be able to remark … that Einstein himself had advised me in 1928 to study the formation of the intuitions of velocity in order to see if they depended on those of duration, and that further, when I had the good fortune to see Einstein again at Princeton …, he was quite delighted by the reactions of nonconservation of children of four to six years (they deny that a liquid conserves its quantity when it is poured from one glass into another of a different shape: ‘There is more to drink than before,‘ etc.), and was greatly astonished that the elementary concepts of conservation were only constructed toward seven or eight years.

Why do we as animals often struggle to cope with suffering and devastation that occurs because we are so far removed from our dear loved ones who have departed from us forever in the heavenly realms or when we encounter a challenge in our own life situations that may take us down a downward path of emotional disempowerment?" The Rabbit remarked. The eagle responded, "to achieve an environment of lasting peace, we need adversity and the harrowing experience of living through tragic events. No matter how hard we may strive, it is inevitable that we will all have to endure hardship at some period of time in our journey through our lives. Every animal inherits the same inherent defect, just like the wind will carry us away into the infinite abyss at the very moment of death. While you may decide to pursue happiness, you may also have the choice to suffer grieving as well, and it is up to you, as all of us will always have the gift of guilt which is keeping us in the present circumstances that we find ourselves in.

Breeding has made the creation of new species illegal. DISILLUSIONMENT CHARMS The wizard on the street also plays a part in the concealment of magical beasts. Those who own a Hippogriff, for example, are bound by law to enchant the beast with a Disillusionment Charm to distort the vision of any Muggle who may see it. Disillusionment Charms should be performed daily, as their effects are apt to wear off. MEMORY CHARMS When the worst happens and a Muggle sees what he or she is not supposed to see, the Memory Charm is perhaps the most useful repair tool. The Memory Charm may be performed by the owner of the beast in question, but in severe cases of Muggle notice, a team of trained Obliviators may be sent in by the Ministry of Magic. THE OFFICE OF MISINFORMATION The Office of Misinformation will become involved in only the very worst magical–Muggle collisions. Some magical catastrophes or accidents are simply too glaringly obvious to be explained away by Muggles without the help of an outside authority. The Office of Misinformation will in such a case liaise directly with the Muggle prime minister to seek a plausible non-magical explanation for the event. The unstinting efforts of this office in persuading Muggles that all photographic evidence of the Loch Ness kelpie is fake have gone some way to salvaging a situation that at one time looked exceedingly dangerous. 7. In his 1972 book Muggles Who Notice, Blenheim Stalk asserts that some residents of Ilfracombe escaped the Mass Memory Charm. ‘To this day, a Muggle bearing the nickname “Dodgy Dirk” holds forth in bars along the south coast on the subject of a “dirty great flying lizard” that punctured his lilo.’ 8. For a fascinating examination of this fortunate tendency of Muggles, the reader might like to consult The Philosophy of the Mundane: Why the Muggles Prefer Not to Know, Professor Mordicus Egg (Dust & Mildewe, 1963). 9. The largest department at the Ministry of Magic is the Department of Magical Law Enforcement, to which the remaining six departments are all, in some respect, answerable – with the possible exception of the Department of Mysteries.

Christianity pervades with its leavening power all the faculties of man and all departments of life. It is foreign to nothing which God has made. It is in harmony with all that is true, and beautiful, and good. It is friendly to philosophy, science, and art, and takes them into its service. Poetry, music, and architecture achieve their highest mission as handmaids of religion, and have derived the inspiration for their noblest works from the Bible. Whatever proceeds from God must return to God and spread his glory.

This Life of Mine Reflections of a fruitful Mother I am now old But I am also bold My ideas I have sold Through the stories I told In too many folds I narrated to my folks The beauty of my walk Hence, I will always talk About the wonders of this world The wealth of wisdom I imparted to my children And many others that came my way I did not only live for myself Yes, I graciously helped I made a great impact Hence, I do not regret I am filled with gratitude As I take this final breath Knowing I have done my level best It is time to depart the Earth I still look back As I thank the God of the Land For this life of mine

I Can Only Imagine A special Eulogy to my adorable Mother I can only imagine How you may have felt That very day you left Not knowing how your children would fend for themselves Thank God He made provision for them I can only imagine The questions you had A few hours before you departed From wondering when you would take your last breath To trying to understand how your loved ones would react I can only imagine That unforgettable day When we witnessed your transition to Heaven I still wonder how you went But I remember your peaceful smile Even as you steadily waved goodbye I can only imagine The place where you are now Filled with nothing but joy As you forget the sorrow of this world While you admire the beauty of Paradise I can only imagine!

The spirit is free spirit, i. e. really spirit, only in a world of its own; in "this," the world, it is a stranger. Only through a spiritual world is the spirit really spirit, for "this" world does not understand it and does not know how to keep "the maiden from a foreign land" from departing. But where is it to get this spiritual world? Where but out of itself? It must reveal itself; and the words that it speaks, the revelations in which it unveils itself, these are its world. As a visionary lives and has his world only in the visionary pictures that he himself creates, as a crazy man generates for himself his own dream-world, without which he could not be crazy, so the spirit must create for itself its spirit world, and is not spirit till it creates it. Thus its creations make it spirit, and by its creatures we know it, the creator; in them it lives, they are its world.

Choice architecture in domains from human resource departments to social security to health care must use some combination of curation and navigation tools. If they don’t, people will flounder. As we have mentioned, some people have a simple philosophy: Just Maximize Choices. That’s not always a bad idea, but it can be problematic without sophisticated choice architecture tools. Instead, a well-curated small selection and/or a good default can produce quite satisfactory outcomes.

I Can Only Imagine A special Eulogy to my adorable Mother I can only imagine How you may have felt That very day you left Not knowing how your children would fend for themselves Thank God He made provision for them I can only imagine The questions you had A few hours before you departed From wondering when you would take your last breath To trying to understand how your loved ones would react I can only imagine That unforgettable day When we witnessed your transition to Heaven I still wonder how you went But I remember your peaceful smile Even as you steadily waved goodbye I can only imagine The place where you are now Filled with nothing but joy As you forget the sorrow of this world While you admire the beauty of Paradise I can only imagine!

and the Real point... I am trying to make here. besides I HATE THIS SHITHOLE AND I WANT TO GO BACK TO RUSSIA is.... I was influenced. I was influenced by some real, true, pieces of shit. their names include Gregg Hartsuff (piece of shit coach), Greg Yezersky (uncle), my little piece of shit daddy, Jim Smith (Labor department), and Dick M. (anonymous piece of shit sponsor.) there. that's about right. So start to work on yourselves. Your Moral Stature. I think that's what they call it. I want you to talk about how you feel. how does it FEEL? to represent USA. A shithole country. your idiot, pussy bitch military is chasing Arabs somewhere. while drunk Russians keep fucking your women in the ass. just for fun. how does that feel, you silly (n word)? I use the word N. to refer to white people I dislike and disrespect, a lot. see, I worked a lot. a whole lot. because my idiot parents dragged me to this shithole. SHITHOLE. but I don't want to be in this shithole. can you do something, please, to maybe send me back to Russia? Russia is a nice place. Samara is a beautiful city. come on, Gregg. I remember. You were fucking with me because my GPA was like a 3.1. not a 3.2. right. RIGHT? let's be real precise about shit. let's be REAL thorough and precise. well we won a LOTTERY apparently. To come here. WHERE IS MY FUCKING MONEY? You stupid piece of shit.

If I call the fire department and a police car drives by, can we say that’s an Estimation?" Poem - ESTIMATION.

In its present form the Bible is the only object in the world which is not in need of either praise or sanctification. In its present form the Bible is the only point in the world from which God will never depart. This is the book to which Israel deferred; we must tremble to tamper with it.