Departures Related Quotes

So…make room on the crazy train for one more. When’s our departure?

Let us take a limited example and compare the war machine and the state apparatus in the context of the theory of games. Let us take chess and Go, from the standpoint of game pieces, the relations between the pieces and the space involved. Chess is a game of the State, or of the court: the emperor of China played it. Chess pieces are coded; they have an internal nature and intrinsic properties from which their movements, situations, and confrontations derive. They have qualities; a knight remains a knight, a pawn a pawn, a bishop a bishop. Each is like a subject of the statement endowed with relative power, and these relative powers combine in a subject of enunciation, that is, the chess player or the game’s form of interiority. Go pieces, I contrast, are pellets, disks, simple arithmetic units, and have only an anonymous, collective, or third-person function: “It” makes a move. “It” could be a man, a woman, a louse, an elephant. Go pieces are elements of a nonsubjectified machine assemblage with no intrinsic properties, only situational ones. Thus the relations are very different in the two cases. Within their milieu of interiority, chess pieces entertain biunivocal relations with one another, and with the adversary’s pieces: their functioning is structural. One the other hand, a Go piece has only a milieu of exteriority, or extrinsic relations with nebulas or constellations, according to which it fulfills functions of insertion or situation, such as bordering, encircling, shattering. All by itself, a Go piece can destroy an entire constellation synchronically; a chess piece cannot (or can do so diachronically only). Chess is indeed a war, but an institutionalized, regulated, coded war with a front, a rear, battles. But what is proper to Go is war without battle lines, with neither confrontation nor retreat, without battles even: pure strategy, whereas chess is a semiology. Finally, the space is not at all the same: in chess, it is a question of arranging a closed space for oneself, thus going from one point to another, of occupying the maximum number of squares with the minimum number of pieces. In Go, it is a question of arraying oneself in an open space, of holding space, of maintaining the possibility of springing up at any point: the movement is not from one point to another, but becomes perpetual, without aim or destination, without departure or arrival. The “smooth” space of Go, as against the “striated” space of chess. The nomos of Go against the State of chess, nomos against polis. The difference is that chess codes and decodes space, whereas Go proceeds altogether differently, territorializing and deterritorializing it (make the outside a territory in space; consolidate that territory by the construction of a second, adjacent territory; deterritorialize the enemy by shattering his territory from within; deterritorialize oneself by renouncing, by going elsewhere…) Another justice, another movement, another space-time.

This was what emigration meant: a young man beaten into submission by his own relatives, the lonely resolve of a young woman and her injured infant riding unaccompanied through the desert, the desperate attempts of family to hang on to them, and the echoing absence they would leave behind them, as though they had died. With each departure, the effect was magnified, all the more in the case of prominent believers like Omar and Uthman, who had been born into the Meccan elite and thus had higher public profiles.

The assumption that femininity is always structured by and performed for a male gaze fails to take seriously queer feminine desire. The radical feminist critiques of femininity also disregarded the fact that not all who are (seen as) feminine are women. Crucially, what is viewed as appropriately feminine is not only defined in relation to maleness or masculinity, but through numerous intersections of power including race, sexuality, ability, and social class. In other words, white, heterosexual, binary gender-conforming, able-bodied, and upper- or middle-class femininity is privileged in relation to other varieties. Any social system may contain multiple femininities that differ in status, and which relate to each other as well as to masculinity. As highlighted by “effeminate” gay men, trans women, femmes, drag queens, and “bad girls,” it is possible to be perceived as excessively, insufficiently, or wrongly feminine without for that sake being seen as masculine. Finally, the view of femininity as a restrictive yet disposable mask presupposes that emancipation entails departure into neutral (or masculine) modes of being. This is a tenuous assumption, as the construction of selfhood is entangled with gender, and conceptions of androgyny and gender neutrality similarly hinge on culturally specific ideas of masculinity and femininity.

As I read, however, I applied much personally, to my own feelings and condition. I found myself similar yet at the same time strangely unlike to the beings concerning whom I read and to whose conversation I was a listener. I sympathized with and partly understood them, but I was unformed in mind; I was dependent on none and related to none. “The path of my departure was free,” and there was none to lament my annihilation. My person was hideous and my stature gigantic. What did this mean? Who was I? What was I? Whence did I come? What was my destination? —the creature in Mary Shelley's Frankenstein Very

There is a vast difference between being a Christian and being a disciple. The difference is commitment. Motivation and discipline will not ultimately occur through listening to sermons, sitting in a class, participating in a fellowship group, attending a study group in the workplace or being a member of a small group, but rather in the context of highly accountable, relationally transparent, truth-centered, small discipleship units. There are twin prerequisites for following Christ - cost and commitment, neither of which can occur in the anonymity of the masses. Disciples cannot be mass produced. We cannot drop people into a program and see disciples emerge at the end of the production line. It takes time to make disciples. It takes individual personal attention. Discipleship training is not about information transfer, from head to head, but imitation, life to life. You can ultimately learn and develop only by doing. The effectiveness of one's ministry is to be measured by how well it flourishes after one's departure. Discipling is an intentional relationship in which we walk alongside other disciples in order to encourage, equip, and challenge one another in love to grow toward maturity in Christ. This includes equipping the disciple to teach others as well. If there are no explicit, mutually agreed upon commitments, then the group leader is left without any basis to hold people accountable. Without a covenant, all leaders possess is their subjective understanding of what is entailed in the relationship. Every believer or inquirer must be given the opportunity to be invited into a relationship of intimate trust that provides the opportunity to explore and apply God's Word within a setting of relational motivation, and finally, make a sober commitment to a covenant of accountability. Reviewing the covenant is part of the initial invitation to the journey together. It is a sobering moment to examine whether one has the time, the energy and the commitment to do what is necessary to engage in a discipleship relationship. Invest in a relationship with two others for give or take a year. Then multiply. Each person invites two others for the next leg of the journey and does it all again. Same content, different relationships. The invitation to discipleship should be preceded by a period of prayerful discernment. It is vital to have a settled conviction that the Lord is drawing us to those to whom we are issuing this invitation. . If you are going to invest a year or more of your time with two others with the intent of multiplying, whom you invite is of paramount importance. You want to raise the question implicitly: Are you ready to consider serious change in any area of your life? From the outset you are raising the bar and calling a person to step up to it. Do not seek or allow an immediate response to the invitation to join a triad. You want the person to consider the time commitment in light of the larger configuration of life's responsibilities and to make the adjustments in schedule, if necessary, to make this relationship work. Intentionally growing people takes time. Do you want to measure your ministry by the number of sermons preached, worship services designed, homes visited, hospital calls made, counseling sessions held, or the number of self-initiating, reproducing, fully devoted followers of Jesus? When we get to the shore's edge and know that there is a boat there waiting to take us to the other side to be with Jesus, all that will truly matter is the names of family, friends and others who are self initiating, reproducing, fully devoted followers of Jesus because we made it the priority of our lives to walk with them toward maturity in Christ. There is no better eternal investment or legacy to leave behind.

As I read, however, I applied much personally to my own feelings and condition. I found myself similar, yet at the same time strangely unlike the beings concerning whom I read, and to whose conversation I was a listener. I sympathized with, and partly understood them, but I was unformed in mind; I was dependent on none and related to none. ‘The path of my departure was free;’ and there was none to lament my annihilation.

I have always loved quitting jobs. Whether because the job itself was repugnant or the people working at it with me, I have always held my right to quit my job as one of my most sacred privileges. An entire ritual surrounds this shedding of employment. First, there is the glorious moment when, after the unpleasantness of my position and my general unhappiness become overwhelmingly apparent to me, I say to myself (and I quote), “Fuck this. I don’t have to take this shit anymore. They think they can make me do what they want, but I’m out of here.” Ah, there it is, the almost orgasmic release I feel when I first make the profane declaration to myself, the feeling of reclaimed power coursing invisibly through me. But not just that: this singular moment, this coveted private knowledge is formed into a golden kernel and popped into existence again in my mind as a reaction to every unfortunate work-related moment I’m forced to endure before I make my destined departure. It’s such a glorious thing, the harboring of this secret knowledge, that in itself it has kept me at many a job even longer than I had originally intended, because just knowing that I would soon be free was the most effective of panaceas. So much so that there were times when even though it was impossible for me to quit I would say the same words to myself and mercifully delude my conscious mind that I could get the hell out of there if I wanted to.

We cannot, therefore, blame the courts, public schools, media, or government for our own theological unfaithfulness. We are the ones—the prophets and priests —who have contributed to this “Ichabod,” this departure of God’s glory in our time. Only by returning to sound, effective God-centered preaching and teaching can we restore the confidence not only of Christians themselves in God’s greatness, but of an unbelieving world that is more apathetic toward our benign, helpless, happy deity than hostile.

Quantum theory reinforces this conclusion, but its chief philosophical importance is that it regards physical phenomena as possibly discontinuous. It suggests that, in an atom (interpreted as above), a certain state of affairs persists for a certain time, and then suddenly is replaced by a finitely different state of affairs. Continuity of motion, which had always been assumed, appears to have been a mere prejudice. The philosophy appropriate to quantum theory, however, has not yet been adequately developed. I suspect that it will demand even more radical departures from the traditional doctrine of space and time than those demanded by the theory of relativity.

For the first time he considers the full emotional dimensions of the day. His life is changing but his parent’s lives are changing too. Like a habitat, abruptly deprived of a major species, the household will be wrenched into realignment by his departure. Like all young people, he has no idea who his parents really are. For 18 years he has experienced their existence only in so far as it is related to his own needs. Suddenly his mind is full of questions. What do they talk about when he's not around? What secrets do they hold from each other? What aspirations have been left to languish? What private grievances held in check by the shared project of child rearing will now in his absence, lurch into the light?

There is ... a contemporary trend to make a sort of 'common intellect' out of society and forbid man his own independent access to truth. All is culture-clouded, and society as the climate of thought is the cause of our thoughts. But in Thomas's theory a man can transcend his environment just as he can transcend the material conditions surrounding any essence; material conditions will be his point of departure, and yet arrival at the truth or being of whatever he is studying is not ruled out. As an unlimited power, man's intellect opens man to the infinite, although only love reaches it. The relation of each man to transcendent existence in his knowing and living experience - this is the ground of objectivity.

The teachers were fully occupied with packing up and making other necessary preparations for the departure of those girls who were fortunate enough to have friends and relations able and willing to remove them from the seat of contagion.  Many, already smitten, went home only to die: some died at the school, and were buried quietly and quickly, the nature of the malady forbidding delay. While disease had thus become an inhabitant of Lowood, and death its frequent visitor; while there was gloom and fear within its walls; while its rooms and passages steamed with hospital smells, the drug and the pastille striving vainly to overcome the effluvia of mortality, that bright May shone unclouded over the bold hills and beautiful woodland out of doors.

Everything, it said, was against the travellers, every obstacle imposed alike by man and by nature. A miraculous agreement of the times of departure and arrival, which was impossible, was absolutely necessary to his success. He might, perhaps, reckon on the arrival of trains at the designated hours, in Europe, where the distances were relatively moderate; but when he calculated upon crossing India in three days, and the United States in seven, could he rely beyond misgiving upon accomplishing his task? There were accidents to machinery, the liability of trains to run off the line, collisions, bad weather, the blocking up by snow—were not all these against Phileas Fogg? Would he not find himself, when travelling by steamer in winter, at the mercy of the winds and fogs?

PART II THE RETURN OF ODYSSEUS TO HIS OWN COUNTRY CHAPTER V. Odysseus on the Island of Calypso VI. Odysseus Constructs a Raft and Leaves the Island VII. Odysseus is Saved on the Island of Scheria VIII. Nausicaä is Sent to the River by Athena IX. Odysseus Arrives at the Palace of Alkinoös X. Odysseus in the Halls of Alkinoös XI. The Banquet in Honor of Odysseus XII. Odysseus Relates His Adventures XIII. The Lotus-Eaters and the Cyclops XIV. The Cave of the Cyclops XV. The Blinding of the Cyclops XVI. Odysseus and His Companions Leave the Land of the Cyclops XVII. The Adventures of Odysseus on the Island of Æolus XVIII. Odysseus at the Home of Circè XIX. Circè Instructs Odysseus Concerning His Descent to Hades XX. The Adventures of Odysseus in Hades XXI. Odysseus Converses with His Mother and Agamemnon XXII. Conversation with Achilles and Other Heroes XXIII. The Return of Odysseus to the Island of Circè XXIV. Odysseus Meets the Sirens, Skylla, and Charybdis XXV. Odysseus on the Island of Hēlios XXVI. The Departure of Odysseus from the Island of Scheria XXVII. Odysseus Arrives at Ithaca XXVIII. Odysseus Seeks the Swineherd

These assurances were taken by the PLO to constitute binding commitments, and it was on their basis that it agreed to leave Beirut. On August 12, after epic negotiations, final terms were reached for the PLO’s departure. The talks were conducted while Israel carried out a second day of the most intense bombardment and ground attacks of the entire siege. The air and artillery assault on that day alone—over a month after the PLO had agreed in principle to leave Beirut—caused more than five hundred casualties. It was so unrelenting that even Ronald Reagan was moved to demand that Begin halt the carnage.37 Reagan’s diary relates that he called the Israeli prime minister during the ferocious offensive, adding, “I was angry—I told him it had to stop or our entire future relationship was endangered. I used the word holocaust deliberately & said the symbol of his war was becoming a picture of a 7 month old baby with its arms blown off.”38 This sharp phone call impelled Begin’s government to halt its rain of fire almost immediately, but Israel refused to budge on the crucial issue of international protection for the Palestinian civilian population as a quid pro quo for the PLO’s evacuation.

Both the European Union and the United States are in some sense the heirs of Rome. Like Rome, the United States is founded on a republican myth of liberation from a tyrannical oppressor. Just as the Rape of Lucretia led to the overthrow of the last Etruscan king, so the Boston Tea Party led to the overthrow of the British crown. The Founding Fathers of the United States sought quite literally to create a New Rome, with, for instance, a clear separation of powers between the legislative and executive branches of government—with the legislative branch called, as in Rome, the Senate. They even debated whether the executive branch would not be better represented, as in Rome, by two consuls rather than the president that they eventually settled for. The extended period of relative peace and prosperity since the end of the Second World War has been dubbed the Pax Americana [‘American Peace’], after the Pax Romana which perdured from the accession of Augustus in 27 BCE to the death of the last of the Five Good Emperors, Marcus Aurelius, in 180 CE. The United Kingdom’s departure from the European Union can be accounted for, in part, by the ghost of the nineteenth century Pax Britannica, when the British Empire was not merely a province of Rome but a Rome unto herself.

As social phenomena, languages are tied up in world of unequal power relations, gaining or losing status not based on technical linguistic grounds but on social judgement, biases, and stereotypes that are based on the status of their speakers. As such, we argue that white America's love-hate relationship with black modes of communication can only be interpreted within a framework that considers language a primary site of cultural contestation. It should be clear by now that it's about more than a mothafucka, right? Our analysis of Black Language forms that the dominant culture considers inflammatory, controversial, or stigmatized allows us to make several observations. First, building off what anthropologist and linguist Arthur Spears noted in his discussion of uncensored speech, Black verbal culture, like all cultures is "a complex network of predispositions, values, behaviors, expectations and routines." Language practices, in their varying sociocultural contexts, can only be understood if read within the full range of the community's speech activities, and that requires rigorous ethnographic search and analysis. Second the community's beliefs and ideas about language- it's language ideologies- should be the primary point of departure for investigation and interpretation.

Walter Benjamin suggested almost a century ago that capitalism is a religion as well, a “cult” with its own ontology, morals, and ritual practices whose “spirit … speaks from the ornamentation of banknotes.”6 I take this as a point of departure and argue that capitalism is a form of enchantment—perhaps better, a misenchantment, a parody or perversion of our longing for a sacramental way of being in the world. Its animating spirit is money. Its theology, philosophy, and cosmology have been otherwise known as “economics.” Its sacramentals consist of fetishized commodities and technologies—the material culture of production and consumption. Its moral and liturgical codes are contained in management theory and business journalism. Its clerisy is a corporate intelligentsia of economists, executives, managers, and business writers, a stratum akin to Aztec priests, medieval scholastics, and Chinese mandarins. Its iconography consists of advertising, public relations, marketing, and product design. Its beatific vision of eschatological destiny is the global imperium of capital, a heavenly city of business with incessantly expanding production, trade, and consumption. And its gospel has been that of “Mammonism,” the attribution of ontological power to money and of existential sublimity to its possessors.

By pointing to the captain’s foolhardy departure from standard procedure, the officials shielded themselves from the disturbing image of slaves overpowering their captors and relieved themselves of the uncomfortable obligation to explain how and why the events had deviated from the prescribed pattern. But assigning blame to the captain for his carelessness afforded only partial comfort, for by seizing their opportunity, the Africans aboard the Cape Coast had done more than liberate themselves (temporarily at least) from the slave ship. Their action reminded any European who heard news of the event of what all preferred not to contemplate too closely; that their ‘accountable’ history was only as real as the violence and racial fiction at its foundation. Only by ceaseless replication of the system’s violence did African sellers and European buyers render captives in the distorted guise of human commodities to market. Only by imagining that whiteness could render seven men more powerful than a group of twice their number did European investors produce an account naturalizing social relations that had as their starting point an act of violence. Successful African uprisings against European captors were of course moments at which the undeniable free agency of the captives most disturbed Europeans—for it was in these moments that African captives invalidated the vision of the history being written in this corner of the Atlantic world and articulated their own version of a history that was ‘accountable.’ Other moments in which the agency and irrepressible humanity of the captives manifested themselves were more tragic than heroic: instances of illness and death, thwarted efforts to escape from the various settings of saltwater slavery, removal of slaves from the market by reason of ‘madness.’ In negotiating the narrow isthmus between illness and recovery, death and survival, mental coherence and insanity, captives provided the answers the slave traders needed: the Africans revealed the boundaries of the middle ground between life and death where human commodification was possible. Turning people into slaves entailed more than the completion of a market transaction. In addition, the economic exchange had to transform independent beings into human commodities whose most ‘socially relevant feature’ was their ‘exchangeability’ . . . The shore was the stage for a range of activities and practices designed to promote the pretense that human beings could convincingly play the part of their antithesis—bodies animated only by others’ calculated investment in their physical capacities.

During this same period of his life Bohm also continued to refine his alternative approach to quantum physics. As he looked more carefully into the meaning of the quantum potential he discovered it had a number of features that implied an even more radical departure from orthodox thinking. One was the importance of wholeness. Classical science had always viewed the state of a system as a whole as merely the result of the interaction of its parts. However, the quantum potential stood this view on its ear and indicated that the behavior of the parts was actually organized by the whole. This not only took Bohr's assertion that subatomic particles are not independent "things, " but are part of an indivisible system one step further, but even suggested that wholeness was in some ways the more primary reality. It also explained how electrons in plasmas (and other specialized states such as superconductivity) could behave like interconnected wholes. As Bohm states, such "electrons are not scattered because, through the action of the quantum potential, the whole system is undergoing a co-ordinated movement more like a ballet dance than like a crowd of unorganized people. " Once again he notes that "such quantum wholeness of activity is closer to the organized unity of functioning of the parts of a living being than it is to the kind of unity that is obtained by putting together the parts of a machine. "6 An even more surprising feature of the quantum potential was its implications for the nature of location. At the level of our everyday lives things have very specific locations, but Bohm's interpretation of quantum physics indicated that at the subquantum level, the level in which the quantum potential operated, location ceased to exist All points in space became equal to all other points in space, and it was meaningless to speak of anything as being separate from anything else. Physicists call this property "nonlocality. " The nonlocal aspect of the quantum potential enabled Bohm to explain the connection between twin particles without violating special relativity's ban against anything traveling faster than the speed of light. To illustrate how, he offers the following analogy: Imagine a fish swimming in an aquarium. Imagine also that you have never seen a fish or an aquarium before and your only knowledge about them comes from two television cameras, one directed at the aquarium's front and the other at its side. When you look at the two television monitors you might mistakenly assume that the fish on the screens are separate entities. After all, because the cameras are set at different angles, each of the images will be slightly different. But as you continue to watch you will eventually realize there is a relationship between the two fish. When one turns, the other makes a slightly different but corresponding turn. When one faces the front, the other faces the side, and so on. If you are unaware of the full scope of the situation, you might wrongly conclude that the fish are instantaneously communicating with one another, but this is not the case. No communication is taking place because at a deeper level of reality, the reality of the aquarium, the two fish are actually one and the same. This, says Bohm, is precisely what is going on between particles such as the two photons emitted when a positronium atom decays (see fig. 8).

Every ritual repetition of the cosmogony is preceded by a symbolic retrogression to Chaos. In order to be created anew, the old world must first be annihilated. The various rites performed in connection with the New Year can be put in two chief categories: (I) those that signify the return to Chaos (e.g., extinguishing fires, expelling 'evil' and sins, reversal of habitual behavior, orgies, return of the dead); (2) those that symbolize the cosmogony (e.g., lighting new fires, departure of the dead, repetition of the acts by which the Gods created the world, solemn prediction of the weather for the ensuing year). In the scenario of initiatory rites, 'death' corresponds to the temporary return to Chaos; hence it is the paradigmatic expression of the end of a mode of being the mode of ignorance and of the child's irresponsibility. Initiatory death provides the clean slate on which will be written the successive revelations whose end is the formation of a new man. We shall later describe the different modalities of birth to a new, spiritual life. But now we must note that this new life is conceived as the true human existence, for it is open to the values of spirit. What is understood by the generic term 'culture,' comprising all the values of spirit, is accessible only to those who have been initiated. Hence participation in spiritual life is made possible by virtue of the religious experiences released during initiation. All the rites of rebirth or resurrection, and the symbols that they imply, indicate that the novice has attained to another mode of existence, inaccessible to those who have not undergone the initiatory ordeals, who have not tasted death. We must note this characteristic of the archaic mentality: the belief that a state cannot be changed without first being annihilated-in the present instance, without the child's dying to childhood. It is impossible to exaggerate the importance of this obsession with beginnings, which, in sum, is the obsession with the absolute beginning, the cosmogony. For a thing to be well done, it must be done as it was done the first time. But the first time, the thing-this class of objects, this animal, this particular behavior-did not exist: when, in the beginning, this object, this animal, this institution, came into existence, it was as if, through the power of the Gods, being arose from nonbeing. Initiatory death is indispensable for the beginning of spiritual life. Its function must be understood in relation to what it prepares: birth to a higher mode of being. As we shall see farther on, initiatory death is often symbolized, for example, by darkness, by cosmic night, by the telluric womb, the hut, the belly of a monster. All these images express regression to a preformal state, to a latent mode of being (complementary to the precosmogonic Chaos), rather than total annihilation (in the sense in which, for example, a member of the modern societies conceives death). These images and symbols of ritual death are inextricably connected with germination, with embryology; they already indicate a new life in course of preparation. Obviously, as we shall show later, there are other valuations of initiatory death-for example, joining the company of the dead and the Ancestors. But here again we can discern the same symbolism of the beginning: the beginning of spiritual life, made possible in this case by a meeting with spirits. For archaic thought, then, man is made-he does not make himself all by himself. It is the old initiates, the spiritual masters, who make him. But these masters apply what was revealed to them at the beginning of Time by the Supernatural Beings. They are only the representatives of those Beings; indeed, in many cases they incarnate them. This is as much as to say that in order to become a man, it is necessary to resemble a mythical model.

Being constantly active made time fly, and so it didn’t take long before the day of departure came. With the last of everything aboard, we set sail just as many did before us. We were among those that continued the tradition of... “they that go down to the sea in ships” and we were very aware that this tradition rested on our shoulders. On January 4, 1953, with the sound of three short blasts on the ship’s whistle, we backed away from the pier. This ship was unlike most ships and we all noticed a definite difference in her sounds and vibrations. At that time, most American vessels were driven by steam propulsion that relied on superheating the water. The reciprocating steam engines, with their large pistons, were the loudest as they hissed and wheezed, turning a huge crankshaft. Steam turbines were relatively vibration free, but live steam was always visible as it powered the many pumps, winches, etc. Steam is powerful and efficient, but can be dangerous and even deadly. Diesel engines were seldom used on the larger American ships of that era, and were not considered cost or energy efficient. The TS Empire State was a relatively quiet ship since she only used steam power to drive the turbines, which then spun the generators that made the electricity needed to energize the powerful electric motors, which were directly geared to turn the propeller shafts. All in all, the ship was nearly vibration free, making for a smooth ride.

BACK AT THE railway station, Ivan Grigoryevich began to feel that there was no point in wandering about Leningrad any longer. He stood inside the cold, high building and pondered. And it is possible that one or two of the people who passed the gloomy old man looking up at the black departures board may have thought, ‘There – a Russian from the camps, a man at a crossroads, contemplating, choosing which path to follow.’ But he was not choosing a path; he was thinking. During the course of his life dozens of interrogators had understood that he was neither a monarchist, nor a Social Revolutionary, nor a Social Democrat; that he had never been part of either the Trotskyist or the Bukharinist opposition. He had never been an Orthodox Christian or an Old Believer; nor was he a Seventh Day Adventist. There in the station, thinking about the painful days he had just spent in Moscow and Leningrad, he remembered a conversation with a tsarist artillery general who had at one time slept next to him on the bed boards of a camp barrack. The old man had said, ‘I’m not leaving the camp to go anywhere else. It’s warm in here. There are people I know. Now and again someone gives me a lump of sugar, or a bit of pie from a food parcel.’ He had met such old men more than once. They had lost all desire to leave the camp. It was their home. They were fed at regular hours. Kind comrades sometimes gave them little scraps. There was the warmth of the stove. Where indeed were they to go? In the calcified depths of their hearts some of them stored memories of the brilliance of the chandeliers in the palaces of Tsarskoye Selo,37 or of the winter sun in Nice. Others remembered their neighbour, Mendeleyev, coming round to drink tea with them; or they remembered Scriabin, Repin or the young Blok. Others preserved, beneath ash that was still warm, the memories of Plekhanov, Gershuni and Trigoni, of friends of the great Zhelyabov. There had been instances of old men being released from a camp and asking to be readmitted. The whirl of life outside had knocked them off their feet. Their legs were weak and trembling, and they had been terrified by the cold and the solitude of the vast cities. Now Ivan Grigoryevich felt like going back again behind the barbed wire himself. He wanted to seek out those who had grown so accustomed to their barrack stoves, so at home with their warm rags and their bowls of thin gruel. He wanted to say to them, ‘Yes, freedom really is terrifying.’ And he would have told these frail old men how he had visited a close relative, how he had stood outside the home of the woman he loved, how he had bumped into a comrade from his student days who had offered to help him. And then he would have gone on to say to these old men of the camps that there is no higher happiness than to leave the camp, even blind and legless, to creep out of the camp on one’s stomach and die – even only ten yards from that accursed barbed w

Their harsh reception in Kashmir unsettled the many Khaches who had come to believe a myth of their own making, that as Khache they were Kashmiri. The contradiction between the case the Indian government made for their departure from Tibet, based explicitly on their Kashmiri heritage, and what they encountered when Kashmir refused to accept them as Kashmiri deeply disoriented the entire Khache community.

Being constantly active made time fly, and so it didn’t take long before the day of departure came. It was January 4, 1953, and with the last of everything we needed aboard, we set sail just as many did before us. We were among those that continued the tradition of... “they that go down to the sea in ships” and we were very aware that this tradition rested on our shoulders. With the sound of three short blasts on the ship’s whistle, we backed away from the pier. This ship was unlike most ships of that era and we all noticed a definite difference in her sounds and vibrations. At that time, most American vessels were driven by steam propulsion that relied on superheating the water. The reciprocating steam engines, with their large pistons were the loudest as they hissed and wheezed, turning a huge crankshaft. Steam turbines were relatively vibration free, but live steam was always visible as it powered the many pumps, winches, etc. Steam is powerful and efficient, but can be dangerous and even deadly. Diesel engines were seldom used on the larger American ships of that era, and were not considered cost or energy efficient. The Empire State was a relatively quiet ship since she only used steam power to drive the turbines, which then spun the generators that made the electricity needed to energize the powerful electric motors, which were directly geared to turn the propeller shafts. All in all, the ship was nearly vibration free, making for a smooth ride.

Yet Being—what is Being? It is It itself. The thinking that is to come must learn to experience that and to say it. "Being"—that is not God and not a cosmic ground. Being is farther than all beings and is yet nearer to man than every being, be it a rock, a beast, a work of art, a machine, be it an angel or God. Being is the nearest. Yet the near remains farthest from man. Man at first clings always and only to beings. But when thinking represents beings as beings it no doubt relates itself to Being. In truth, however, it always thinks only of beings as such; precisely not, and never, Being as such. The "question of Being" always remains a question about beings. It is still not at all what its elusive name indicates: the question in the direction of Being. Philosophy, even when it becomes "critical" through Descartes and Kant, always follows the course of metaphysical representation. It thinks from beings back to beings with a glance in passing toward Being. For every departure from beings and every return to them stands already in the light of Being

Amid a series of heated meetings in early 2019, Cook and Ahrendts agreed to part ways. An abrupt announcement in February that she would leave ignited rumors that she had been fired. Apple’s public relations team swung into action to suppress the rumors, pushing a story that the departure had been planned. Indeed, Ahrendts told friends, she was ready to leave. She had spent five years at the company and made $173 million. She was ready to exit an empire where an aloof CEO assaulted staff with interrogation.

Given the individual point of departure, conservatism necessarily has an inherent suspicion of the collective. Since the individual comes first the collective necessarily performs some violence on the individual when it subsumes the individual, unless that collective has its basis in a particular identity, like that of the nation or the religious group. Conservatives have no problems at all with nationalist collectivity because it ensures their particularity through the exclusion of everyone who does not have the proper national identity. Religious collectivity functions similarly. Collectivity exists for the conservative, but always with clear borders. It is not universal. For the Left, in contrast, one starts with universals and recognizes that particulars have their existence through the universal. There is a fundamental bond that provides the basis for commitment to the collective deriving from the very structure of signification itself. Signification is a universalizing structure that does not rely on exclusions. In this conception, universality precedes particularity. And if universality comes first, the bond between subjects is intrinsic rather than extrinsic: it doesn't require a particular identity held in common. We are connected through how e relate to the universality of the signifying structure.

Revelation has been within us since the origin of the World. Let us not, indeed, be mistaken: since the origin of the world, all possibilities and all future ideas have been in existence, as seeds of potential. It is, therefore, not to the future that it is necessary to look for revelation but the power of our memory. The poet of the enlightened land who conceived in very ancient times the symbol of the Earthly Paradise: God saying, after Adam had touched the Tree of Science, “He has become like one of us, knowing good and evil”—which is to say, the for and the against, the androgynous idea—“now we must make sure that he does not touch the Tree of Life and live forever”, thus condemning man to material labor; was several thousand years ahead, not only of his own time, but of ours. Humankind, as a whole, cannot follow the fulgurant course of an Idea; its progress is slower and “forward thinkers”—precursors—have to have the patience to wait until everyone else’s ideas have caught up with theirs: a patience often difficult for the thinker who, after being madly elevated, must return to his point of departure and, estranged by what he has seen, feels like a foreigner visiting his own world. The usefulness of precursors. Is it necessary to conclude that these forward thinkers, these bold recognitions, are useless? Quite the contrary, for it is in bringing superhuman heroes to life, imagining the reality of facts whose prototypes remain latent in the world of ideas, that poets and researchers construct the frame of the world. Their exceptional follies of today will become the banality of tomorrow, and the crowd will eventually hasten to take the presently-accessible steps which they are carving out in the clouds—and that crowd, in its blind course, will have been upraised without knowing it. Without changing position, the opposition of yesterday becomes the reaction of tomorrow, the exception becomes the law in its turn; only the Idea is immutable through its successive incarnations, its changes of material form: the relativities, in a word, that we call Life. It is for us to extract the substance from the shadow and seize the eternal element of things.

Arjuna had no desire to fight with his relatives, but he fought for the mission of the Lord. He was always engaged in the execution of His mission only, and therefore after the Lord’s departure he remained in the same transcendental position, even though it appeared that he forgot all the instructions of the Bhagavad-gītā. One should, therefore, adjust the activities of life in pace with the mission of the Lord, and by doing this one is sure to return back home, back to Godhead. This is the highest perfection of life. TEXT

The chief difference here is that thinking about the field of human beings and animals no longer takes its point of departure either from attempts to extend traditional human traits to animals (the identity approach) or from efforts aimed at complicating and multiplying anthropological differences (the difference approach). Instead, the indistinction approach aims to think about human beings and animals in deeply relational terms that permit new groupings and new differences to emerge, such that “the human” is no longer the center or chief point of reference.

Operation Condor itself was responsible for a relatively small proportion of the total deaths and violence, but it represents the final, worst departure from the rules of law and civilized society.

The Way of combat in Nitō Ichi-ryū is made clear in the Ether Scroll.1 The Ether is a place where there is nothing. I consider this emptiness as something which cannot be known. Of course, Ether is also nothing. Knowing what does exist, one can then know what does not. This is what I mean by “Ether.” People tend to mistake this notion of Ether as something that cannot be distinguished but this is not the true Ether. It is simply confusion in everybody’s minds. So too in the Way of combat strategy, ignorance of the laws of the samurai by those who practice the Way of the warrior is not represented as emptiness. Likewise, those who harbor various doubts explain it as “emptiness,” but this is not the true meaning of Ether. The warrior must scrupulously learn by heart the Way of combat strategy and thoroughly study other martial arts without forgoing any aspect related to the practice of the warrior’s Way. He must seek to put the Way into practice each hour of every day without tiring or losing focus. He must polish the two layers of his mind, the “heart of perception” and the “heart of intent,” and sharpen his two powers of observation, the gazes of kan (“looking in”) and ken (“looking at”). He must recognize that the true Ether is where all the clouds of confusion have completely lifted, leaving not a hint of haziness. When you are impervious to the true Way, faithfully following your own instead thinking all is well, be it Buddhist Law or secular law, you will stray further from the truth. When the spirit is uncurled and compared with overarching universal principles, it becomes evident that a prejudiced mind and a distorted view of things have led to a departure from the proper path. Know this mind and use what is straight as your foundation. Make the sincere heart your Way as you practice strategy in its broadest sense, correctly and lucidly. Ponder the Ether as you study the Way. As you practice the Way, the Ether will open before you. There is Good, not Evil in the Ether There is Wisdom There is Reason There is the Way The Mind, Empty

The Scheffe test is the most conservative, the Tukey test is best when many comparisons are made (when there are many groups), and the Bonferroni test is preferred when few comparisons are made. However, these post-hoc tests often support the same conclusions.3 To illustrate, let’s say the independent variable has three categories. Then, a post-hoc test will examine hypotheses for whether . In addition, these tests will also examine which categories have means that are not significantly different from each other, hence, providing homogeneous subsets. An example of this approach is given later in this chapter. Knowing such subsets can be useful when the independent variable has many categories (for example, classes of employees). Figure 13.1 ANOVA: Significant and Insignificant Differences Eta-squared (η2) is a measure of association for mixed nominal-interval variables and is appropriate for ANOVA. Its values range from zero to one, and it is interpreted as the percentage of variation explained. It is a directional measure, and computer programs produce two statistics, alternating specification of the dependent variable. Finally, ANOVA can be used for testing interval-ordinal relationships. We can ask whether the change in means follows a linear pattern that is either increasing or decreasing. For example, assume we want to know whether incomes increase according to the political orientation of respondents, when measured on a seven-point Likert scale that ranges from very liberal to very conservative. If a linear pattern of increase exists, then a linear relationship is said to exist between these variables. Most statistical software packages can test for a variety of progressive relationships. ANOVA Assumptions ANOVA assumptions are essentially the same as those of the t-test: (1) the dependent variable is continuous, and the independent variable is ordinal or nominal, (2) the groups have equal variances, (3) observations are independent, and (4) the variable is normally distributed in each of the groups. The assumptions are tested in a similar manner. Relative to the t-test, ANOVA requires a little more concern regarding the assumptions of normality and homogeneity. First, like the t-test, ANOVA is not robust for the presence of outliers, and analysts examine the presence of outliers for each group. Also, ANOVA appears to be less robust than the t-test for deviations from normality. Second, regarding groups having equal variances, our main concern with homogeneity is that there are no substantial differences in the amount of variance across the groups; the test of homogeneity is a strict test, testing for any departure from equal variances, and in practice, groups may have neither equal variances nor substantial differences in the amount of variances. In these instances, a visual finding of no substantial differences suffices. Other strategies for dealing with heterogeneity are variable transformations and the removal of outliers, which increase variance, especially in small groups. Such outliers are detected by examining boxplots for each group separately. Also, some statistical software packages (such as SPSS), now offer post-hoc tests when equal variances are not assumed.4 A Working Example The U.S. Environmental Protection Agency (EPA) measured the percentage of wetland loss in watersheds between 1982 and 1992, the most recent period for which data are available (government statistics are sometimes a little old).5 An analyst wants to know whether watersheds with large surrounding populations have

usually does not present much of a problem. Some analysts use t-tests with ordinal rather than continuous data for the testing variable. This approach is theoretically controversial because the distances among ordinal categories are undefined. This situation is avoided easily by using nonparametric alternatives (discussed later in this chapter). Also, when the grouping variable is not dichotomous, analysts need to make it so in order to perform a t-test. Many statistical software packages allow dichotomous variables to be created from other types of variables, such as by grouping or recoding ordinal or continuous variables. The second assumption is that the variances of the two distributions are equal. This is called homogeneity of variances. The use of pooled variances in the earlier formula is justified only when the variances of the two groups are equal. When variances are unequal (called heterogeneity of variances), revised formulas are used to calculate t-test test statistics and degrees of freedom.7 The difference between homogeneity and heterogeneity is shown graphically in Figure 12.2. Although we needn’t be concerned with the precise differences in these calculation methods, all t-tests first test whether variances are equal in order to know which t-test test statistic is to be used for subsequent hypothesis testing. Thus, every t-test involves a (somewhat tricky) two-step procedure. A common test for the equality of variances is the Levene’s test. The null hypothesis of this test is that variances are equal. Many statistical software programs provide the Levene’s test along with the t-test, so that users know which t-test to use—the t-test for equal variances or that for unequal variances. The Levene’s test is performed first, so that the correct t-test can be chosen. Figure 12.2 Equal and Unequal Variances The term robust is used, generally, to describe the extent to which test conclusions are unaffected by departures from test assumptions. T-tests are relatively robust for (hence, unaffected by) departures from assumptions of homogeneity and normality (see below) when groups are of approximately equal size. When groups are of about equal size, test conclusions about any difference between their means will be unaffected by heterogeneity. The third assumption is that observations are independent. (Quasi-) experimental research designs violate this assumption, as discussed in Chapter 11. The formula for the t-test test statistic, then, is modified to test whether the difference between before and after measurements is zero. This is called a paired t-test, which is discussed later in this chapter. The fourth assumption is that the distributions are normally distributed. Although normality is an important test assumption, a key reason for the popularity of the t-test is that t-test conclusions often are robust against considerable violations of normality assumptions that are not caused by highly skewed distributions. We provide some detail about tests for normality and how to address departures thereof. Remember, when nonnormality cannot be resolved adequately, analysts consider nonparametric alternatives to the t-test, discussed at the end of this chapter. Box 12.1 provides a bit more discussion about the reason for this assumption. A combination of visual inspection and statistical tests is always used to determine the normality of variables. Two tests of normality are the Kolmogorov-Smirnov test (also known as the K-S test) for samples with more than 50 observations and the Shapiro-Wilk test for samples with up to 50 observations. The null hypothesis of

the preparation and resolution of a dis-c(5rd ; the transition from a point of rest to one of unrest, and thence to a new point of rest, which is one of the great underlying prmciples of musical art. Concords, and discords, and the sys-tematisation of tones into scales, are all inextricably mixed up together, and Debussy's departure from what has hitherto been the ordered procedure in relation to chords has involved a proportionate departure, or nearly so, as regards scales. This, again, it is possible to consider as an addition to, rather than a destruction of the proved resources of music. The universal employment of the major and minor modes exclusively, was born of expedience. They made for elasticity and security ; but at the same time the door was thereby closed upon the old Church modes, and with them, upon a range of effects which belonged to these old-world modes alone. Many of these effects Debussy has revived, but in this only treading more continuously in a path which has been adventured upon by various composers, from Beethoven to Weingartner. Not the construction of music, however, but its effect, is the main subject of consideration so far as the non-professional public is concerned. In this connection there are a few points which it will be worth while to consider with some little attention, for upon this consideration will it depend very much whether one takes a reasonable view, or the reverse, of Debussy's music. and the reverse, it should be mentioned, may equally well be laudatory or hostile ; adulation or detraction alike insufficiently informed. In the first place it is to be borne in mind that Debussy's music overrides a good many established theories, or rather the limitations within which the operation of these theories has hitherto been confined.

Preparation of Financial Statements - A Simple Summary •AR-C 70 is applicable when the accountant is engaged to prepare financial statements and is not applicable when the accountant is engaged to perform a compilation or if the accountant is merely assisting with bookkeeping •The objective of the accountant is to prepare financial statements in accordance with the chosen reporting framework •The financial statements can be prepared in accordance with GAAP or a special purpose reporting framework •The financial statements can be distributed to third parties (and not just management) •The accountant must either: ·State on each financial statement page that “no assurance is provided,” or ·Provide a disclaimer •Documentation requirements include: ·The engagement letter, and ·The financial statements •An engagement letter must be signed by: ·The accountant or the accountant’s firm, and ·Management or those charged with governance •No report (e.g., compilation report) is attached to the financial statements •Consideration of independence is not required •Substantially all disclosures can be omitted •The omission of substantially all disclosures should be: ·Disclosed on the face of the financial statements, or ·In a note •Selected disclosures can be provided •Departures from the applicable financial reporting framework should be: ·Disclosed on the face of the financial statements, or ·In a note •A preparation engagement may be applied to historical financial statements and to: ·Historical information (e.g., specified items of a financial statement) and ·Prospective information, including: ·Budgets ·Forecasts, or ·Projections •A preparation engagement can be performed in relation to prescribed forms (e.g., bank personal financial statements) •Mark draft financial statements with appropriate wording (e.g., Draft Financial Statements)

Let us suppose a race of people whose peculiar mental limitation compels them to regard a painting as something made up of little coloured dots which have been put together like a mosaic. Studying the brushwork of a great painting, through their magnifying glasses, they discover more and more complicated relations between the dots, and sort these relations out, with great toil, into certain regularities. Their labour will not be in vain. These regularities will in fact ‘work’; they will cover most of the facts. But if they go on to conclude that any departure from them would be unworthy of the painter, and an arbitrary breaking of his own rules, they will be far astray. For the regularities they have observed never were the rule the painter was following. What they painfully reconstruct from a million dots, arranged in an agonising complexity, he really produced with a single lightning-quick turn of the wrist, his eye meanwhile taking in the canvas as a whole and his mind obeying laws of composition which the observers, counting their dots, have not yet come within sight of, and perhaps never will".

Skating and dancing are the only two forms of recreative exercise within the reach of the gentler sex, the former being infinitely more healthful than the latter, from the fact that the rapid motion through a clear, bracing atmosphere, incident to skating, quickens the circulation and introduces the pure oxygen of nature into the system, instead of the noxious gases of the ballroom, where the atmosphere is redolent of carbonic acid, frivolous tittle tattle, eau de cologne, insipid small talk, cutaneous exhalations, and simpering stupidity. The contrast, too, between the social surroundings of the skating pond and the ballroom is equally in favor of the outdoor recreation. But there is one circumstance which tends to give skating the precedence over any other amusement, and that is the privilege a gentleman enjoys of imparting instruction in the art to his fair companion. To intervene, just in the critical moment, between her departure from the perpendicular and her assumption of the horizontal is to enjoy a combination of duty and pleasure not often within reach, and no relation is more calculated to produce tender attachments than that of pupil and tutor under such circumstances. In fact, the exercise not only brings roses to the cheeks, and imparts buoyancy to the spirits, but weaves nets to catch Cupid, and makes cages to retain him. From The New York Herald, December 24, 1864.

The petty terror that reigns there and makes everyone so stiff is not that of the Bolshevik Party. It’s more like that of fashion, that terror which no one exerts in person, but which affects everyone alike. In these milieus, one is afraid of not being radical anymore, just as elsewhere one fears not being fashionable, cool or hip. It doesn’t take much to spoil a reputation. One avoids going to the root of things in favor of a superficial consumption of theories, demos, and relations. The fierce competition between groups and inside them causes them to periodically implode. But there’s always fresh, young, and abused flesh to make up for the departure of the exhausted, the damaged, the disgusted, and the emptied-out. An a posteriori bewilderment overtakes the person who’s deserted these circles: how can anyone submit to such a mutilating pressure for such enigmatic stakes? It’s approximately the same kind of bewilderment that must take hold of any overworked ex-manager turned baker when he looks back on his previous life. The isolation of these milieus is structural: between them and the world they’ve interposed radicality as a standard. They don’t perceive phenomena anymore, just their measure. At a certain point in the autophagy, some will compete for most radical by critiquing the milieu itself, which won’t make the slightest dent in its structure.“It seems to us that what really reduces our freedom,” wrote Malatesta, “and makes intiative impossible, is disempowering isolation

I raised the very general topic of relations with the royal family, based on what I’d been reading in the English newspapers since I’d arrived. Diana said that the widely held belief that the Queen Mother had guided her during the period of her engagement was “completely untrue.” She’d received virtually no support or advice from the royal family, ever. I laughed when Diana good-naturedly referred to the royal family as “that lot.” She went on, “They never praise you when you do something right, but they certainly let you know when you’ve done something wrong. Diana proceeded to say that she had “little use for the upper classes.” This comment intrigued me, since she’d been born and raised among the aristocracy. Her attitude marked a true departure from her past. Diana found “ordinary people so much more real.” She loved her contact with people and related two incidents as examples. She had recently been driving her own car in London and had stopped for a traffic light. A total stranger recognized her, walked over, and immediately told her how worried he was about his wife’s illness. Diana was sympathetic to his anxiety and touched by his need. To me, this story demonstrated how sincerely her compassion for others came across. A complete stranger felt comfortable speaking to her about his deepest worry and she responded with natural concern.

On Friday, 3 December1993, at a charity luncheon in aid of the Headway National Head Injuries Association, the Princess announced her withdrawal from public life. In a sometimes quavering, yet defiant, voice she appealed for ‘time and space’ after more than a decade in the spotlight. During her five-minute speech she made a particular point of the unrelenting media exposure: ‘When I started my public life 12 years ago, I understood that the media might be interested in what I did. I realized then that their attention would inevitably focus on both our private and public lives. But I was not aware of how overwhelming that attention would become; nor the extent to which it would affect both my public duties and my personal life, in a manner that has been hard to bear.’ As she later said: ‘The pressure was intolerable then, and my job, my work was being affected. I wanted to give 110 per cent to my work, and I could only give 50…I owed it to the public to say “Thank you, I’m disappearing for a bit, but I’ll come back.”’ Indicating that she would continue to support a small number of charities while she set about rebuilding her private life, the Princess emphasized: ‘My first priority will continue to be our children, William and Harry, who deserve as much love, care and attention as I am able to give, as well as an appreciation of the tradition into which they were born.’ While she singled out the Queen and the Duke of Edinburgh for their ‘kindness and support’, Diana never once mentioned her estranged husband. In private, she was unequivocal about where the blame lay for her departure from the stage. ‘My husband’s side have made my life hell for the last year,’ she told a friend. When she reached the relative sanctuary of Kensington Palace that afternoon, Diana was relieved, saddened but quietly elated. Her retirement would give her a much-needed chance to reflect and refocus. If the separation had brought her the hope of a new life, her withdrawal from royal duties would give her the opportunity to translate that hope into a vibrant new career, one that would employ to the full her undoubted gifts of compassion and caring on a wider, international stage. A few months later, at a reception at the Serpentine Gallery, of which she was patron, the Princess was in fine form. She was relaxed, witty and happy among friends. The events of 1993 seemed a dim and dismal memory. As she chatted to the movie star Jeremy Irons he told her: ‘I’ve taken a year off acting.’ Diana smiled and replied: ‘So have I.

The United Kingdom is nearing its end. It begun to disintegrate with the departure of Ireland in 1922. I think the process will accelerate. We maybe setting on an avalanche, the surface is relatively calm but underneath pillars of Britishness have been seeping away.

When will you know?” He would not write letters of introduction for her, but he’d provide her as much artistic instruction as he could before her departure. Jenny was trying to decide whether to be pleased or disappointed when his question registered. “When will I know what?” He looked around, as if her brothers and brothers-in-law might have been hiding in the kitchen’s deep shadows. “Know if you are with child.” For an instant, she thought she’d heard hope in his voice, but then common sense asserted itself. Hope and anxiety were close relations—she’d heard nothing more romantic than an unmarried, honorable man’s worry. The next instant was spent grieving that she did not carry his child and would not ever have with him the domestic riches the rest of her family enjoyed in such abundance. In the very next instant after that, she vowed it was time and past she made those travel arrangements he’d alluded to. “I’m sorry, Elijah. I should have told you when I laid eyes on you several days ago. You have no need to worry about impending fatherhood. Finish the ham.

In previous speculation, the first term of the binomial ātmā-saṁsāra—that is, the immutable, transcendent "I" and the current of becoming—stood in the foreground. In the teaching that serves as the point of departure for the Buddhist ascesis emphasis is placed instead almost exclusively on the second term, saṁsāra, and the consciousness associated with it. This second term, however, is considered in all those aspects of contingency, relativity, and irrationality that can only proceed from a comparison with the metaphysical reality already directly intuited. This reality itself therefore remains tacitly presupposed, even if, for practical reasons, it is not mentioned in the argument.

Having a personal relationship with God is not the same as having a personal relationship with another human person. Consider the fact that God does not talk to us face-to-face. We do not immediately experience his presence like we do when we relate to other people in the flesh. No one has face-to-face relations with Jesus anymore—no one on earth, at any rate. He is absent in a very real and significant sense. A large part of the purpose of Jesus’ “upper room discourse” (Jn. 14-17) has to do with preparing his disciples for his departure.

The more familiar we are with the particular conditions that connect or disconnect us from presence, the easier it becomes to spot them in our lives. For example, I tend to lose presence when I’m rushing. This means that I’m more apt to make physical or relational blunders: I might drop something in the kitchen, forget my lunch, or even say something sharp. I learned a painful lesson about this a few years ago. I was at a farewell party for my girlfriend, Evan, who had just finished a year of service at a meditation retreat center. We had plans to drive north up the coast of California after the party, and I’d made an appointment to install a car radio for the trip. In that classic, romantic way, I wanted everything to be perfect. As our departure time approached, I grew more and more anxious about missing the appointment. With no sign of a formal send-off, I finally spoke up and said that we needed to leave soon. To avoid any awkwardness, Evan went along with my request, but she was in tears by the time we arrived at the auto shop. She was incensed at me for cutting short a meaningful experience and at herself for not speaking up. In my fixation to create “the perfect trip,” I’d missed the fact that she was already enjoying herself. I reflected a lot on that incident, how losing presence had unintended, painful consequences.

When I was growing up in the late 1950s and early ’60s, there was very little in the way of literate adventure writing. Periodicals that catered to our adolescent dreams of travel and adventure clearly held us in contempt. Feature articles in magazines that might be called Man’s Testicle carried illustrations of tough, unshaven guys dragging terrified women in artfully torn blouses through jungles, caves, or submarine corridors; through hordes of menacing bikers, lions, and hippopotami. The stories bore the same relation to the truth that professional wrestling bears to sport, which is to say, they were larger-than-life contrivances of an artfully absurd nature aimed, it seemed, at lonely bachelor lip-readers, drinkers of cheap beer, violence-prone psychotics, and semiliterate Walter Mitty types whose vision of true love involved the rescue of some distressed damsel about to be ravaged by bikers, lions, or hippopotami.

SCROLL 5 The Ether Scroll Kū-no-Maki 空の巻 Main Points * Otherwise known as Void, Emptiness, Nothingness or Heaven, here Musashi explains the true meaning of Ether. * He explains that Ether is not related to the Buddhist concept of Nirvana or enlightenment, but it is an enlightened state of sorts in that everything becomes crystal clear. * Breaking through, breaking free, freedom in all Ways is the essence of Ether. * This final Scroll in Gorin-no-sho was probably not completed by Musashi before he handed the manuscript to his student one week before his death. * Translation source is Uozumi Takashi’s Teihon Gorin-no-sho, pp. 170–72. Introduction The Way of combat in Nitō Ichi-ryū is made clear in the Ether Scroll.1 The Ether is a place where there is nothing. I consider this emptiness as something which cannot be known. Of course, Ether is also nothing. Knowing what does exist, one can then know what does not. This is what I mean by “Ether.” People tend to mistake this notion of Ether as something that cannot be distinguished but this is not the true Ether. It is simply confusion in everybody’s minds. So too in the Way of combat strategy, ignorance of the laws of the samurai by those who practice the Way of the warrior is not represented as emptiness. Likewise, those who harbor various doubts explain it as “emptiness,” but this is not the true meaning of Ether. The warrior must scrupulously learn by heart the Way of combat strategy and thoroughly study other martial arts without forgoing any aspect related to the practice of the warrior’s Way. He must seek to put the Way into practice each hour of every day without tiring or losing focus. He must polish the two layers of his mind, the “heart of perception” and the “heart of intent,” and sharpen his two powers of observation, the gazes of kan (“looking in”) and ken (“looking at”). He must recognize that the true Ether is where all the clouds of confusion have completely lifted, leaving not a hint of haziness. When you are impervious to the true Way, faithfully following your own instead thinking all is well, be it Buddhist Law or secular law, you will stray further from the truth. When the spirit is uncurled and compared with overarching universal principles, it becomes evident that a prejudiced mind and a distorted view of things have led to a departure from the proper path. Know this mind and use what is straight as your foundation. Make the sincere heart your Way as you practice strategy in its broadest sense, correctly and lucidly. Ponder the Ether as you study the Way. As you practice the Way, the Ether will open before you. There is Good, not Evil in the Ether There is Wisdom There is Reason There is the Way The Mind, Empty 12th Day of the 5th Month, Shōhō 2 (1645) Shinmen Musashi Genshin

We discovered that existential authenticity has traditionally often been conceived as a matter of resisting collective complacency and of assuming responsibility for one’s beliefs, passions, and unique perspective. I would propose that the line of reasoning that Lacan advances regarding unconscious desire represents a specifically psychoanalytic answer to the question of authenticity. In other words, I would like to highlight the similarity between the philosophical conception of authenticity and the Lacanian conviction that actively listening to, and taking responsibility for, the “truth” of one’s desire—even (or particularly) when this “truth” seems alien or uncomfortable—allows one to distance oneself from the dominant dictates of the symbolic Other. Lacan in fact implies that only the subject who has been able to liberate itself from the Other’s desire retains the capacity for satisfaction. The flipside of this “unfettered” subject position is that the subject is less likely to expect the Other to compensate for the catastrophes of its desire. If the subject under the sway of fantasies tends to repeatedly re-create the same relationship—of being punished, suffocated, persecuted, loved, or admired, for instance—to the collective world of the Other, the shattering of fantasies allows it to gain a measure of self-sufficiency in relation to the Other. It grows to be less afraid of the world’s judgments, which suggests that it becomes increasingly capable of independent deliberation and action. As Bruce Fink underscores, one of the aspirations of Lacanian analysis is to facilitate the subject’s departure from ideals and configurations of thought that have been inculcated within its psyche by the various authority figures that surround it from birth; the goal of Lacanian analysis is to allow the subject to think and act without being overly dependent on the views and opinions of others.

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