Dg Quotes

Wahai anakku! dunia ini bagaikan samudera tempat banyak ciptaan-ciptaaNya yg tenggelam. Maka jelajahilah dunia ini dg menyebut nama Allah. Jadikan ketakutanmu pada Allah sebagai kapal-kapal yang menyelamatkanmu. kembangkanlah keimanan sebagai layarmu, logika sebagai pendayung kapalmu, ilmu pengetahuan sebagai nakhoda perjalannanmu dan sabar sebagai jangkar dlm setiap badai dan cobaan (Ali bin Abi thalib ra)

jika kalian tidak bisa ikut golongan yang meperbaiki, maka setidaknya, janganlah ikut golongan yang merusak. jika kalian tidak bisa berdiri di depan menyerukan kebaikan maka berdirilah di belakang. Dukung orang-orang yang mengajak kebaiakan dg sgala kterbatasan. itu lebih baik

Without new visions, we don’t know what to build, only what to knock down. We not only end up confused, rudderless, and cynical, but we forget that making a revolution is not a series of clever maneuvers and tactics, but a process that can and must transform us

Capitalist realism insists on treating mental health as if it were a natural fact, like weather (but, then again, weather is no longer a natural fact so much as a political-economic effect). In the 1960s and 1970s, radical theory and politics (Laing, Foucault, Deleuze and Guattari, etc.) coalesced around extreme mental conditions such as schizophrenia, arguing, for instance, that madness was not a natural, but a political, category. But what is needed now is a politicization of much more common disorders. Indeed, it is their very commonness which is the issue: in Britain, depression is now the condition that is most treated by the NHS. In his book The Selfish Capitalist, Oliver James has convincingly posited a correlation between rising rates of mental distress and the neoliberal mode of capitalism practiced in countries like Britain, the USA and Australia. In line with James’s claims, I want to argue that it is necessary to reframe the growing problem of stress (and distress) in capitalist societies. Instead of treating it as incumbent on individuals to resolve their own psychological distress, instead, that is, of accepting the vast privatization of stress that has taken place over the last thirty years, we need to ask: how has it become acceptable that so many people, and especially so many young people, are ill?

Deleuze and Guattari describe capitalism as a kind of dark potentiality which haunted all previous social systems. Capital, they argue, is the ‘unnamable Thing’, the abomination, which primitive and feudal societies ‘warded off in advance’. When it actually arrives, capitalism brings with it a massive desacralization of culture. It is a system which is no longer governed by any transcendent Law; on the contrary, it dismantles all such codes, only to re-install them on an ad hoc basis.

I liked being inside the head of someone who reveals himself unknowingly while he still thinks most people find him sympathetic. DG:

Dia putuskan,seorg gadis yg berkali-kali mematahkan hatinya krn bermain api dg pria lain hrs dilupakn

As Einstein once wrote (more ringingly in German than in this English translation by one of us [DG]) to honor Isaac Newton: Look unto the stars to teach us How the master’s thoughts can reach us Each one follows Newton’s math Silently along its path.

Somehow I believed it was my obligation to try to do the right thing by her because she had given birth to me.

Too often, our standards for evaluating social movements pivot around whether or not they "succeeded" in realizing their visions rather than on the merits or power of the visions themselves. By such a measure, virtually every radical movement failed because the basic power relations they sought to change remained pretty much intact. And yet it is precisely these alternative visions and dreams that inspire new generations to struggle for change.

Ya Allah, jgn jadikan waktu ini masa terakhir bagiku dg rumah-Mu. Sekiranya Engkau jadikan bagiku masa terakhir, maka gantilah surga utkku

Live Laugh Love...And don't forget to breathe!

I could hear something so I realized, of course, what he was trying to tell me was first of all, don’t be judgmental of anybody else, just listen and pay attention and look for the beauty. And then when you find the beauty, study that and don’t bother with the rest of it.53

Love what you do, Know what you do, Believe in what you do, and Success and Money will always come to You

The aristocrats had to force them to do their jobs. After all, human beings are not badgers. We aren't molded to stoop.

kutinggalkan Masjidil Haram dg gontai. Air mata terkuras,hati serasa tak rela, tapi aku hrs pulang. tak boleh masuk lagi jk sdh Tawaf Wada

Mari endapkan yg sdh kita kerjakan seminggu kmrn. Ramu dg kebahagiaan kumpul keluarga. Semoga kita jadi umat-Nya yg lebih baik

Bersaudara dg siapapun&gol manusia spt apapun tdk kan mmbawa mudhorot&jk ada mudhorot cm perlu sdkt mengubah btk persaudaraannya

menulislah dg kepolosan dan kejujuran hati, serta kesederhanaan pemikiran. itulah nyawa bagi mata pena. dan tinta akan memberikan sikap yg baik bagi kata-kata

The lessons are clear: changing white hearts or training more cops won’t do. To put out the fire this time requires dismantling the entire state and corporate machinery of violence.

Artemisia maintained a reserved silence for as long as she could, but by the time they entered the tranquillity of the park her amicability had reasserted itself. Besides, she concluded that there was no point in ignoring a person when they were so obtuse as to not realise they were being ignored.

You can’t make someone do something they don’t want to, but if you are kind about it, you can convince them to do the right thing, even if they are uncertain what that is. --Jala, Healer to the House of Soris

Chérie, whatever is the matter ? Did you not enjoy the dance? It seemed to me that you performed it well.’ ‘Nothing at all is the matter,’ returned Artemisia, smiling forcefully. ‘I enjoyed myself immensely! And I did manage to step on your brother’s toes on several occasions, so it was a worthwhile experience all-round.

Masa lalumu adl masa lalu yg suram sdh trbuang percuma, energy mudamu salah dipergunakan & harta tak ternilai yg dianugerahkan Pencipta kepadamu hanya sekali & takkan pernah dilimpahkanNya lg dg sia2, tp utk masa depan, kau blh berharap.

You dropped everything as soon you saw me headed here…and now you won’t give me the time of the day?” “Get out of my way, Catra. I don’t have time for this.” “Then make time.

Don’t you worry. I’ve got you.” “I was fine.” “I know. But I’ve still got you.

Explaining things is the heart and soul of science!

A man's entitled to feel sadness sometimes for what he's lost, even if he's found something else.

If you keep waiting for things to improve before you start your life, you will die in the starting blocks. Jala, Healer to the Royal House of Soris

Eating connects us to our histories as much as it connects our souls to our bodies, our bodies to the earth.

five things you can never recover: A stone once thrown: A word after it’s said: An occasion once missed: Time when it has passed: A person after they have passed on.

...eating is the purest mode of consumption. Our purchases are statements about our social class, our friends, and our beliefs. Buying something as continually necessary as food is an ongoing act of self-definition.

You forget yourself, your lordship. You have no rights to allow or disallow anything I may choose to do. You have, in fact, no claim over me whatsoever – a circumstance for which I thank the Lord on a daily basis! I am neither your ward nor your dependent, and I will not allow you to talk to me in that odiously overbearing fashion. You are the most obnoxious and conceited man alive, and I cannot wait to be gone from England and from you!

Remember that when you throw a pebble into any pond, it will disturb the surface. Always be sure of your reason for casting the stone, for those ripples will come back to you eventually. -- Jala, Healer to the Royal House of Soris

Monkeys seldom sit. Likewise, only even less so, bare-assed Homo sapiens, man in the Garden, man before the Fall. His rump isn't that tough. So it might be said that the ease with which today we park our bald and flaccid bums at the slightest excuse represents the finest flower of our civilization. Be that as it may, at that time whenever I sat and became aware that I sat I felt squalid. I felt lax, despicably passive, as if my ass were some gigantic parasitic sucker clapped onto the rest of creation.

Peterson J.B., Pihl, R.O., Gianoulakis, C., Conrod, P., Finn, P.R., Stewart, S.H., LeMarquand, D.G. Bruce, K.R. (1996). “Ethanol-induced change in cardiac and endogenous opiate function and risk for alcoholism.” Alcoholism: Clinical & Experimental Research, 20, 1542-1552.

By definition, a tool exists to improve something you are already doing. If you're not doing formal data governance yet, or if you are doing it poorly, then casting about for a tool to help you deploy DG is a waste of time. This flies in the face of typical IT philosophy, where the tool is usually acquired first. This is a notoriously silly thing to do. However, our work always has us putting the brakes on a tool selection project. It is easy to buy a tool and install it. However, most of the time we witness new tools for data management sitting unused or poorly deployed. This is because no one has mastered the process the tool is supporting.

Rupert Murdoch accepta d’écouter la vision que Jobs avait de Fox News, une chaîne que le P-DG d’Apple considérait comme destructrice pour la nation et dangereuse pour la réputation de son patron. « Vous vous plantez avec Fox News, lui dit-il au cours du dîner. Il n’y a plus d’un côté les libéraux et de l’autre les conservateurs, la ligne de partage dans le pays, c’est entre ceux qui sont constructifs et les destructeurs, et vous avez soutenu à l’antenne assez de personnes destructrices comme ça. La Fox est devenue une force noire dans notre société. Il faut redresser la barre, car si vous n’y prenez pas garde, ce sera votre seul legs aux générations futures. »

The believer caught between the flesh and Spirit is also caught between death and life. That is what happens when God intervenes in a human life. That intervention does not necessarily bring tranquility. In fact, it is more likely to bring tension and conflict. It is the life surrendered to the flesh which lacks inner conflict, for the decline through sin to death can be so easy. It is when the Spirit enters a life to contest the sway of sin and counter the weakness of the flesh that conflict ensues. The presence of moral conflict is a sign of the Spirit presence, not the Spirit's absence.

..."facts" properly speaking are always and never more than interpretations of the data... the Gospel accounts are themselves such data or, if you like, hard facts. But the events to which the Gospels refer are not themselves "hard facts"; they are facts only in the sense that we interpret the text, together with such other data as we have, to reach a conclusion regarding the events as best we are able. They are facts in the same way that the verdict of a jury establishes the facts of the case, the interpretation of the evidence that results in the verdict delivered. Here it is as well to remember that historical methodology can only produce probabilities, the probability that some event took place in such circumstances being greater or smaller, depending on the quality of the data and the perspective of the historical enquirer. The jury which decides what is beyond reasonable doubt is determining that the probability is sufficiently high for a clear-cut verdict to be delivered. Those who like "certainty" in matters of faith will always find this uncomfortable. But faith is not knowledge of "hard facts"...; it is rather confidence, assurance, trust in the reliability of the data and in the integrity of the interpretations derived from that data... It does seem important to me that those who speak for evangelical Christians grasp this nettle firmly, even if it stings! – it is important for the intellectual integrity of evangelicals. Of course any Christian (and particularly evangelical Christians) will want to get as close as possible to the Jesus who ministered in Galilee in the late 20s of the first century. If, as they believe, God spoke in and through that man, more definitively and finally than at any other time and by any other medium, then of course Christians will want to hear as clearly as possible what he said, and to see as clearly as possible what he did, to come as close as possible to being an eyewitness and earwitness for themselves. If God revealed himself most definitively in the historical particularity of a Galilean Jew in the earliest decades of the Common Era, then naturally those who believe this will want to inquire as closely into the historical particularity and actuality of that life and of Jesus’ mission. The possibility that later faith has in some degree covered over that historical actuality cannot be dismissed as out of the question. So a genuinely critical historical inquiry is necessary if we are to get as close to the historical actuality as possible. Critical here, and this is the point, should not be taken to mean negatively critical, hermeneutical suspicion, dismissal of any material that has overtones of Easter faith. It means, more straightforwardly, a careful scrutiny of all the relevant data to gain as accurate or as historically responsible a picture as possible. In a day when evangelical, and even Christian, is often identified with a strongly right-wing, conservative and even fundamentalist attitude to the Bible, it is important that responsible evangelical scholars defend and advocate such critical historical inquiry and that their work display its positive outcome and benefits. These include believers growing in maturity • to recognize gray areas and questions to which no clear-cut answer can be given (‘we see in a mirror dimly/a poor reflection’), • to discern what really matters and distinguish them from issues that matter little, • and be able to engage in genuine dialogue with those who share or respect a faith inquiring after truth and seeking deeper understanding. In that way we may hope that evangelical (not to mention Christian) can again become a label that men and women of integrity and good will can respect and hope to learn from more than most seem to do today.

Political protest is a form of expression, done specifically so as to be seen by an audience—such as the general public or politicians in power—with the hope of convincing that audience to share the protesters’ viewpoint and maybe act on their behalf. Direct action is also political, but avoids the “middleperson”; it is instead an action done to directly pursue a concrete goal, such as acquiring food with which to feed oneself. Holding a sign that criticizes Jim Crow laws is political protest; refusing to get off the bus or move to the back when ordered to is direct action—as, Robin D.G. Kelley points out in Race Rebels, hundreds of individuals in the South were doing before Rosa Parks, and the National Association for the Advancement of Colored People successfully turned the act into an organized, political tactic. Tea Partiers and conservatives who wave “Don’t Tread on Me” flags are engaging in political protest; those who buy their own land and arm themselves to protect it are engaging in direct action

the conclusion that Jesus said `Abba' to God for precisely the same reason that (most of) his contemporaries refrained from its use in prayer - viz., because it expressed his attitude to God as Father, his experience of God as one of unusual intimacy.60

The evangelists therefore intend their readers to understand that Jesus' consciousness of divine sonship was a fundamental factor in his decision to move out into the public eye.

watched

Introspection,” which took four takes to produce an acceptable version, was unlike anything that came before it. It embodied the most radical elements of Monk’s approach to composition and improvisation.36

But I beg you remember,’ said her ladyship, turning back to Artemisia, ‘not to walk down St James’s Street.’ ‘Yes, I know: it would be a moral hazard to my reputation,’ said Artemisia, reciting what she had been taught. ‘Though why people should make such a fuss over a lady being ogled by the gentlemen in St James’s Street is beyond me. Debutantes are paraded in front of those very same gentlemen to be ogled at in every other setting and no one has any objections to that practice! Rather than having to go through a whole Season to catch a husband, it would be far quicker if each girl was walked up and down St James’s, whirled around so she could be seen from all angles and auctioned off to the highest bidder. Why, St James’s could become the Tattersall’s of the marriage mart!’ Lady Lubriot choked on what sounded suspiciously like a laugh, and then tried to recover the situation by looking stern. ‘Chérie!’ she exclaimed. ‘You must never – never! – voice that particular notion of yours in public.’ ‘Tattersall’s?’ repeated Aunt Ophelia with incredulity. ‘Did the child just compare the Season to a horse auction?

In Richmond, for instance, free blacks petitioned the city council to repeal the city’s repressive Black Code, and in New York City there was the stunning behavior of Elizabeth Jennings. On a Sunday morning in 1854 she was pulled out of a horse-drawn trolley car and wrestled to the ground by a white conductor and driver who sought to keep her from sitting in the white section. With the same conviction and audacity shown by the free blacks of Richmond, Jennings took her case to court. Her victory there broke the back of segregation on public conveyances in New York.

A part of me needed my mother to be sorry. I wanted to hear those words so much; I was just 17-years-old, all alone in the world, and without guidance. I wanted a parent. My feelings were very mixed up and confused where my mother was concerned. I hated her for what she had put me through; however, she was still my mother, and I needed at least to try and forgive her. Maybe, just maybe, time had changed her, and she would be very sorry. Well, there was only one way to find out.

Ciucci lascia l’Anas l’ultima frana travolge anche lui Il presidente rimette il mandato nelle mani di Delrio Si era autolicenziato da dg: 1,8 milioni di buonuscita Pietro Ciucci, classe 1950, presidente dell’Anas 564 parole Chissà, magari sperava di superare anche questa tempesta. Ma la verità è che c’è da meravigliarsi come abbia fatto Pietro Ciucci - classe 1950, da 45 anni nelle aziende di Stato - a resistere fino a ieri, contro la logica, contro il buonsenso. Al termine dell’incontro in cui Ciucci ha rimesso nelle mani del neoministro delle Infrastrutture Graziano Delrio il suo mandato, all’Anas dicono che «l’incontro era previsto da tempo», e che la decisione di dimettersi è stata presa «spontaneamente e da tempo» dallo stesso Ciucci. Ma sappiamo che la discussione è stata molto dura, e che Delrio ha chiesto con forza a Ciucci di fare un passo indietro, dopo il disastro incredibile della frana che ha spezzato in due l’autostrada Palermo-Catania. Ora resterà in sella solo fino a metà maggio, quando verrà approvato il bilancio 2014. Collezionista di cariche Pietro Ciucci è entrato nel sistema pubblico a soli 19 anni, nella società Autostrade. Romano Prodi nel 1987 lo fa entrare nella direzione finanza dell’Iri, di cui diventa capo nel 1993. È un accumulatore straordinario di cariche, mette un piede in tutti i Cda delle società di Stato, gestisce la liquidazione di Iri. Nel ’96 diventa direttore generale di Anas, carica mantenuta fino all’estate 2013. Nel 2002 Silvio Berlusconi lo mette alla guida della Stretto di Messina. Romano Prodi nel 2006 blocca il ponte, ma lo nomina presidente e ad di Anas. Lo confermano su questa poltronissima, nell’ordine, Silvio Berlusconi (2009), Enrico Letta (2013), Matteo Renzi (2014). Evidentemente Ciucci ha molte qualità che finora gli hanno meritato tante promozioni e riconferme. Ad esempio, lo «straordinario» risultato che riguarda la Salerno-Reggio Calabria: nel dicembre 2012 annuncia che sarà completata nel 2013. «Pensiamo di farcela», dice. In dieci anni l’Anas ha realizzato solo 250 chilometri, ne mancano ancora 100. Sempre nel 2012 Ciucci «dimenticò» di avvertire l’allora ministro dello Sviluppo Corrado Passera che stava per scadere il termine per ricusare il contratto con il consorzio Eurolink: oggi c’è il rischio di dover pagare penali per il Ponte sullo Stretto. Che per Ciucci «è un’opera necessaria». Gli stipendi d’oro Ma il suo capolavoro risale all’estate del 2013. A 63 anni di età, Ciucci sa bene che difficilmente nel 2016 verrà confermato alla guida dell’Anas. E in più teme il taglio dello stipendio a 300mila euro annui. Così, il «presidente» Pietro Ciucci firma il pensionamento del «direttore generale» Pietro Ciucci (incidentalmente, dimenticando il «mancato preavviso»). Se ne va in pensione, riceve una buonuscita di 1,8 milioni, e lo stipendio da 240mila euro annui da presidente. Negli ultimi mesi tiene duro, indifferente a tutto: indagato per abuso d’ufficio per gli appalti della statale Maglie-Lecce. Coinvolto nell’inchiesta «Sistema», che costa la poltrona a un altro superboiardo, Ercole Incalza, e a un politico che lo ha sempre stimato, Maurizio Lupi. I ministri Padoan e Delrio fanno dimettere i loro rappresentanti nel cda Anas. Nulla. Delrio non è Lupi. L’ennesima frana costa il posto a Pietro Ciucci.

Don't look down!

Césaires (Aimé and Suzanne) were creative innovators of surrealism—that they actually introduced fresh surrealist ideas to Breton and his colleagues. I don’t think it is too much to argue that the Césaires not only embraced surrealism—independently of the Paris Group, I might add—but also expanded it, enlarged its perspectives, and contributed enormously to theorizing the “domain of the Marvelous.” Aimé Césaire, after all, has never denied his surrealist leanings. As he explains: “Surrealism provided me with what I had been confusedly searching for. I have accepted it joyfully because in it I have found more of a confirmation than a revelation.” Surrealism, he explained, helped him to summon up powerful unconscious forces. “This, for

five things you can never recover: A stone once thrown: A word after it’s said: An occasion once missed: Time when it has passed: A person after they have passed on. Don’t go through your life with regrets darling - make the most of every single moment.

:Z6F4HFn%9KW ;%;M[hA5{:6j =?^G,uP8Ga#* >z4*xG)~?V-B ?%7v ?NR9Kq8 ?QkA,~@%inW4 @a}&eB$x^d:% @v(kNC[N`T?b @yE,YFnXvwC= A2^6B_C:m}n? BiRPV7t{e-PM D`)uU/qjxQ%6 Dj!T`p,N[VV{ EwxrEJ$ccRY8 F>6P,_?Uz){5 FgUM6Fp@rtxa GPeo7G,(CFY# GgN*xnJ> g]= J_6KVQNt3euY Ja7BLZhP`-%J KnLr3)Mf)9uS MPT,U'UUqm3C MSF$Zv2H xgT Mt>m*QPN4&Pp Ng.s-:gn/#!t Nv@a~>W+vWmA Puv^kvb;=Y;z Q+y4XM4-qs(u Q/7;D xsiNtk U`me9x5quz^s VTum @@(rfuQ VthwT$BC#:]/ V~iS=^r(f(K} WD3ip+EZ^bA9 Xx'wp9[UxPXN Yr*B&bdBRNVE YtWc.#XqB`wG Z?y(c`,?N>K# ZdL2f x.pwZd [4]2W#QRUDsX ]5qTc{cN )Z5 ^,~s5RMFe+6n _itzs>%d`gyA aPMK3FgJ5i&X bvj*4Tq;Uf2% cuYbyg~%dZ'u d(&-}x-?%VEW eB?h-azF8t2z eJ]Sd/ZuNDG- fDg'E'Bhrn~* f`!,s``{Q=VM g._f&.-NWSVs gEKYtNjUd)c8 h- 2hVE`4&[>

Semua itu ada esensinya, untuk mendapatkan secara cepat sih bisaa,tapi dg esensi, sesuatu bisa mnjadi lebih indah, lebih hidup, ada kenangannya, dan menjadi masa lalu.

Hawkins sought out the freshest, most original musicians, and had little patience for those who would quibble over the difference between “modern” or “progressive,” “swing” or “bebop.” “I don’t think about music as being new, or modern, or anything of the type,” he mused. “Music doesn’t go seasonable to me.”44

Thelonious Monk’s music is essentially about freedom.

The newspaperman has become a walking plague. In the East, as in the West, the newspapers are fast becoming the people's Bible, the Koran, the Zend-Avesta and the Gita, rolled into one. All that appears in papers is looked upon as God's truth. For instance, a newspaper predicts that the riots are coming, that all the sticks and knives in Delhi have been sold out, and the news throws everybody into a panic. That is bad. Another newspaper reports the occurrence of riots here and there, and blames the police with taking sides with the Hindus in one place and the Muslims in another. Again, the man in the street is upset. I want you all to shed this craven fear. It is not becoming of men and women, who believe in God and take part in the prayers, to be afraid of anyone.

In India there can be no reason for any referendum, because drink and drug habit are universally recognized as a vice. Drink is not a fashion in India, as it is in the West.

Reading local histories is absolutely amazing. There is a man who becomes wealthy through the expedient of moving into town and marrying a local girl, taking over a local farm, and eventually moving on somewhere else to do it again. It works, when he dies, he had eleven wives and ninety three children at his funeral.

Plutarch describes how this system worked in reality: ‘But when the wealthy men began to offer larger rents, and drive the poorer people out, it was enacted by law, that no person whatever should enjoy more than five hundred acres of ground. This act for some time checked the avarice of the richer, and was of great assistance to the poorer people, who retained under it their respective proportions of ground, as they had been formerly rented by them. Afterwards the rich men of the neighborhood contrived to get these lands again into their possession, under other people’s names, and at last would not stick to claim most of them publicly in their own. The poor… were thus deprived of their farms.’ Flushed with righteous zeal, Tiberius Gracchus ran for the office of tribune on a platform of redistributing land to the poor so they could fee themselves. The idea, though riotously popular with the plebs, horrified the plantation owners and their moneyed allies. Gracchus won the election, but… the patricians cried that Gracchus was exploiting those same masses to seize power and declare himself king. ... On the day that Gracchus’s reforms were due for debate in the Curia Julia, the honorable gentlemen of the Senate arrived in a state of eagerness bordering on cannibal savagery… Again, Plutarch describes the scene: ‘Tiberius [Gracchus] tried to save himself by flight. As he was running, he was stopped by one who caught hold of him by the gown; but he threw it off, and fled in his under-garments only. And stumbling over those who before had been knocked down, as he was endeavoring to get up again, Publius Satureius, a tribune, one of his colleagues, was observed to give him the first fatal stroke, by hitting him upon the head with the foot of a stool. The second blow was claimed, as though it had been a deed to be proud of, by Lucius Rufus. And of the rest there fell above three hundred, killed by clubs and staves only, none by an iron weapon.

Archaeologists have proven that nearly every early agricultural center suffered a plunge in the quality of diet as the farmers switched from fresh meat and vegetables to gruel made from the seeds from grass plants. Apart from the loss of pleasure, the new menu caused tooth decay – no small misery in the predentistry era.

Furthermore, the agricultural revolution stunted children’s growth rates. An analysis of juvenile long bones from Neolithic sites shows declines in length and density over the periods when farming took root. Hunter-gatherer skeletons are far more strapping than those of settled laborers, and it’s only since the Industrial Revolution that we’ve regained the stature of our ancestors from ten thousand years ago.

The litany of farmhouse pains goes on. Diseases like tuberculosis and bone inflammations were part of the new lifestyle, incubating in cramped rooms that lacked fresh air and spread by agriculturalists’ habit of mingling with livestock. Worse, the actual farmwork ground away the laborers’ joints and contorted their backs. Worst of all, while hunter-gatherers had to work an average of twenty hours per week, farmers toiled for an inhumane forty to sixty hours.

What's wrong with the new city?" she said. "What's wrong with it is that you don't see there's anything wrong with it. You starve to death in it. You rot. You are battered out of existence. And you say it's very nice. Indeed, you will beggar yourself to come and live in it.

masses

We learned a lot from watching Lotus do it the right way. They spent about half a million dollars developing 1-2-3, which was approximately the same amount of money we spent in developing the DG and PC versions of WordPerfect. They spent about two million dollars on their 1-2-3 roll-out; their ads, brochures, packaging, distribution, and public relations were all very professionally done. We, however, spent only $100,000 on our roll-out and generally looked like amateurs at everything we did. 1-2-3 would become the most popular spreadsheet as soon as it was released. We would need five years to become the most popular word processor.

If Paul was not reacting to a legalistic Judaism which understood salvation to be dependent ultimately on human achievement, then what was he reacting to? Sanders himself saw Paul’s reaction to be essentially confused. But James Dunn argued that the new perspective shed light on Paul’s theology by allowing us to see that its polemical thrust was directed not against the idea of achieving God’s acceptance by the merit of personal achievement (good works), but against the Jewish intention to safeguard the privilege of covenant status from being dissipated or contaminated by non-Jews. Paul was reacting primarily against the exclusivism which he himself had previously fought to maintain. In particular, he was reacting against the conviction (shared by most other Christian Jews) that ‘works of the law’, such as (or particularly) circumcision and laws of clean and unclean, continued to prescribe the terms of covenant relationship for Gentiles as well as Jews. It was in and from this conflict that Paul’s doctrine of justification by faith alone achieved its classic expression (Gal. 2:1–21). (p.10)

Thelonious suffered from bipolar disorder, the signs of which are evident as early as the 1940s. But by the early 1960s, just as he began to earn the fame and recognition that had eluded him for the first two decades of his career, various mental and physical ailments began to take an even greater toll, exacerbated by poor medical treatment, an unhealthy lifestyle, the daily stresses of a working jazz musician, and an unending financial and creative battle with the music industry.

Thelonious had been born into extreme poverty. His mother and grandmother spent their lives scrubbing floors for a living, and his father, Thelonious, Sr., cobbled together work as an unskilled day laborer in the railroad town of Rocky Mount. His grandfathers had lived a life of debt peonage, share-cropping for ex-slave masters and surviving pretty much from meal to meal.

Thelonious Monk had much to celebrate on October 10, 1957. It was his fortieth birthday, and after more than two decades of scuffling his career was on an upswing.

Adoring fans, hipsters, bohemians, and wannabes lined up outside the narrow storefront club at 5 Cooper Square, hoping to catch Monk and his legendary quartet—John Coltrane, bassist Ahmed Abdul-Malik, and drummer Shadow Wilson. That night, Monk wanted to celebrate. Friends, family, and enthusiastic fans surrounded him. His “‘un’ years,” as his wife Nellie used to call them, were about to end.

Think of it this way. I’m like the end of the movie.” “The end of what movie?” “You know how in the movies there’s always this person who wishes they were super successful, and then they get everything they thought they ever wanted. The fame, the money. All of it. Time passes, and they realize it’s not enough and long for the simple life when they did art for art’s sake. When there were no pressures or fake people. They give it all up and go back to being ordinary.” I flash him my coyest smile. “I just skipped all the fame, fortune, and chaos part and went straight to the ending where I dance for the fun of it.” Tyler runs his hands over my hair and then cradles the back of my head. “The end of the movie, huh? There’s one thing missing from your plotline, you know that?” “What?” “A romantic interest.

Of course, I couldn’t let her go into the cave alone. Thanks to all those dreams and the dragon coming to see me, to warn me, in the middle of the night, I was 100% positive that I was the new tamer. I was the only person alive who could tell the dragon not to eat my stupidly curious mother.

Dr. King constantly warned us that we would not be able to build a truly liberatory movement without the “strength to love.” In his 1963 book of the same title, he wrote: We Negroes have long dreamed of freedom, but still we are confined in an oppressive prison of segregation and discrimination. Must we respond with bitterness and cynicism? Certainly not, for this will destroy and poison our personalities…. To guard ourselves from bitterness, we need the vision to see in this generation’s ordeals the opportunity to transfigure both ourselves and American society. Our present suffering and our nonviolent struggle to be free may well offer to Western civilization the kind of spiritual dynamic so desperately needed for survival.

6974s4 . com 구글검색 [ 육구칠사 ] 국산야동|최신야동|무료야동| 밍키넷|우리넷|bj야동|국산야동|온리팬스|텔레야동방|국산희귀영상| fdg dg544564

JBJBGG7 . COM 구글검색 [ 정복걸6 ] 국산야동|최신야동|무료야동| 밍키넷|우리넷|bj야동|국산야동|온리팬스|텔레야동방|국산희귀영상| 구글안뜸ffgdg43dg34

Always be sincere to others,you will gain. Be kind to others, you will be benefitted. Work hard,you will succeed. Never think bad of others,you will flourish. May the Almighty keep you happy.

The Edge of Tomorrow, D.G. Finlay (Star Books, 1979) The story of a witch joining puritans making their way to the New World with an interesting subplot: the telepathic communications and psychic battle between the witch and a native American sorcerer.

From the vantage of a mid-1970's consensus that regarded the United States as having entered a post-Protestant era, the rise of a Religious Right dominated not only by Protestants but by fundamentalists was not the way the story was supposed to go. People like Jerry Falwell looked like party crashers who, rather than slikinking from bar to buffet in hopes of going unnoticed, demanded that the vegetarian, alcohol-imbibing hosts serve meat and tell the bartender to go home.

Be prepared, indeed. The polymer case housed a Sig-Sauer P229 semiautomatic pistol chambered in 9mm Luger, along with a pair of thirteen-round magazines. And a suppressor designed to be screwed into the threaded barrel. MI-5 officers weren’t supposed to be armed. Not on British soil, at least. Something he had voiced to the DG.

Secondly, although it is likely that there was a longer period of overlap between John and Jesus, the more weighty evidence implies that it cannot have been very long, and that the break between John and Jesus must have come quite quickly. After all, the central emphasis of their respective proclamations was quite different: John believed that the end-time was at hand; Jesus believed that the shift in the aeons had already taken place. And the decisive indication that the kingdom was present for Jesus was the presence of the Spirit working in and through him. The break between John and Jesus must therefore have been occasioned by Jesus' awareness of the Spirit: the eschatological Spirit was already upon him - therefore John's message and ministry was already superseded. How quickly Jesus saw these corollaries and applied them is not clear (the retreat to the wilderness is the obvious period of rethinking), but we should certainly hesitate to read too much into the Fourth Gospel's traditions about the overlap: they imply only a period of `competition' between John and Jesus, not a period when Jesus was John's disciple.

We should also point out the significance of the fact that Jesus' ministry differed so markedly in character from that expected of the Coming One by the Baptist. Why should Jesus so fully ignore the prophetic expectation of one so obviously inspired (cf. Mark 11.30) ? Why did Jesus not see his ministry in terms of judgment? How came he to be so selective in his use of OT prophecy? The most obvious answer is that he had found God in his own experience to be a God of grace more than of judgment. The power which he experienced working through his ministry was a power to heal not to destroy. The message given him to proclaim was the message of God's favour not of God's vengeance. His own experience of God, of divine power and inspiration, made clear to him what parts of OT prophecy were applicable to and descriptive of his ministry, and what were not.

The objection by Dibelius is a weighty one. But since Strauss it has not been uncommon to argue that certain sayings of Jesus have been elaborated into narratives - as for example, the stilling of the storm (Mark 4.35-41, pars.), the miraculous catch of fishes (Luke 5.1-11), and perhaps the cursing of the fig tree (Mark II.12-14 par.).114 If this is a real possibility, how much more likely is it that the (Markan) account of Jesus' experience at Jordan was an elaboration of some indications given by Jesus to his disciples such as we have just noted? Moreover, we know from religious history that it was quite common for a prophetic figure to relate his call to his disciples - so, for example, Isaiah, Jeremiah and Ezekiel (all visions and audi- tions);115 as one instance outside Judaeo-Christianity we might mention Mohammed.116 By comparison Jesus seems to have been much more reserved about describing his experience of God to his disciples; this is why we have had to depend to such a large extent on inferences and implications of key sayings. The only real parallel to the self testimony of the prophets' religious experiences is Jesus' exultant cry in Luke 10.18: `I saw Satan fall like lightning from heaven' (see below p.85). We can of course only speculate; but it remains quite probable that Jesus never spoke directly of what happened at Jordan, but made some allusions which have provided the basis of the earliest account. In addition, the fact that the earliest Christian communities seem to have practised baptism from the first is probably best explained by the suggestion that Jesus gave his disciples some indication of how important the occasion of his own baptism was for him.

I’m not cocky. I’m confident. It’s a fine line, but there’s a difference.” “Oh? And what’s the difference?” “It’s simple. Confidence comes from knowing your skill and your worth while cocky attempts to cover the lack of both.

the saying of Jesus where he likens prayer to a son's request: `If you, who are evil, know how to give good gifts to your children, how much more will your Father in heaven give good things (Luke - `Holy Spirit') to those who ask him' (Matt. 7-Ii/Luke 11.13). And we cannot exclude the possibility that this confidence of Jesus was based partly at least on his own experience at Jordan; he may have come to the Baptist already with some awareness of God's fatherly care and calling; his baptism may have expressed his willingness to respond to that call and his request for the good things necessary to obey it.123 At any rate we would do better to treat consciousness of sonship and consciousness of Spirit as two sides of the one coin. We cannot say that the one gave birth to the other, and to build dogmatic conclusions on the priority of one or other is to build on sand, without foundation. The most we can say on the basis of the Jordan pericope is that from the very beginning (more or less) of Jesus' ministry he was conscious of God as Father and of the power of God.

Jesus' baptism by John was probably the occasion for an experience of God which had epochal significance for Jesus, even though that significance may only have been fully grasped after some reflection by Jesus. The most striking elements of this experience were Spirit and sonship. He experienced an insurge of spiritual power and became aware that he was being anointed with the eschatological Spirit of God. The `like a dove' may have referred originally to a vision, or it may simply have been an interpretative metaphor drawn in when the narrative was first formulated, either to contrast Jesus' experience of Spirit with the fiery purgative experience of Spirit anticipated by the Baptist,118 or by way of allusion to the epochal role ascribed to the Spirit in creation and to the dove after the flood.119 As to the heavenly voice, in view of the religious history parallels and the further material reviewed below in ch. IV, it is quite likely that Jesus was convinced that at his baptism he had heard God's voice addressing him as son and setting him apart for a special task (as he had the Baptist).120

Again, it is perhaps significant that the authority of his preaching can be said to derive from his sense of being Spirit-inspired (see above §g), but also from his sense of sonship (Matt. 11.27). `Father' as much as `Spirit' spells `authority'. So too is authority present in the realized eschatology note so distinctive ofJesus' ministry. It expressed his consciousness of that power of God reserved for the end-time and manifested particularly in his exorcisms. But it expressed also his consciousness of God as Father, he who had drawn near in forgiveness and healing to deliver the poor. In short, Spirit and sonship, sonship and Spirit, are but two aspects of the one experience of God out of which Jesus lived and ministered.

And yet erewhile, when thou wert in the ear, Even as a (golden) glittering grain, even then The fireflies came to cast on thee their light ^ And aid thy growth, because without their help Thou couldsl not grow nor beautiful become; Therefore thou dost belong unto the race Of witches or of fairies, and because The fireflies do belong unto the sun. . , , Queen of the Fireflies ! hurry apace,-Come to me now as if running a race, Bridle the horse as you hear me now sing! Bridle, O bridle the son of the king ! Come in a hurry and bring him to me! The son of the king will ere long set thee free; ' Theie is an evident association here of [he body of the firefly which much resembles a grain of wheat) wilh the latter. ' The six lines followiDg are oilen heard as 3. nursery rhyme. And because thou for ever art brilliant and fair, Under a glass I will keep thee; while there, With a lens I will study thy secrets concealed, Till all their bright mysteries are fully revealed. Yea, all the wondrous lore perplexed Of this life of our cross and of the next. Thus to all mysteries I shall attain, Yea, even to that at last of the grain; And when this at last I shall truly know. Firefly, freely I'll let thee go! When Earth's dark secrets are known to me. My blessing at last I will give to thee! Here follows the Conjuration of the Salt. Conjuration of the Salt. I do conjure thee, salt, lo! here at noon, Exactly in the middle of a stream I take my place and see the water round, Likewise the sun, and think of nothing else White here besides the water and the sun: For all my soul is turned in truth to them; I do indeed desire no other thought, I yearn to learn the very truth of truths. For I have suffered long with the desire To know my future or my coming fate. If good or evil will prevail in it. Water and sun, be gracious unto me ! Here follows the Conjuration of Cain. AMDU Scongiurasione di Caino. Tuo Caino, tu non possa aver Ne pace e ne bene fino che Dal sole' andaCe non sarai coi piedi Correndo, le mani battendo, E pregarlo per me che mi faccia sapere, II mio destino, se cattiva fosse, Allora me lo faccia cambiare, Se questa grazia mi farete, L' acqua al lo splendor del sol la guardero: E tu Caino colla tua bocca mi diiai II mio destino quale sark: Se questa grazia o Caino non mi farai, Pace e bene non avrai! The

Jesus Christ did not come into this world to make bad people good but to make spiritually dead people alive. Apostolics

Because they believe in the metabolic theory of cancer, Seyfried and D’Agostino approach cancer therapy from a different angle. Their vision is almost utopian—a therapeutic approach less like combat and more like a gentle rehabilitation and restoration of health. They envision treating patients with a “synergistic combination of nutritional ketosis, cancer metabolic drugs (like 3BP, DCA, and 2DG) and hyperbaric oxygen therapy (HBOT).

For the rest of my life I would be known as “the white guy who ass raped Lassie in the ghetto.

Living out in the wilds of Manitoba, I write a lot as a substitute for human interaction. I'm quite shy and retiring. Think of me as some gentle, wide-eyed woodland creature, more afraid of you, than you are of it... like a grizzly bear.

To read without reflecting is like buying grain for food and never grinding it.

Breakfast Quiche in a Cup Ingredients: 1 (10 oz.)  pkg. frozen chopped spinach 3 large eggs, beaten 3 large egg whites, beaten 1/2 medium red bell pepper, diced 1/4 medium onion, finely diced Pepper to taste Directions: 1. Preheat the oven to 350 dg. F.  Lightly coat a 12 cup muffin tin with coconut oil. 2. Cook the spinach according to package directions and squeeze dry of excess liquid. In a medium bowl combine the spinach with the remaining ingredients and stir well. 3. Divide between the muffin cups and bake for 20 minutes, or until a tester comes out clean.

Smile when you feel tension coming on . A simple and effective cue is to smile in the face of tension . It is difficult , if not impossible , to be mad or upset when you are smiling .By smiling you take the edge off an axiety-production situation .

C o n s ume r goo d s are attract i v e a n d p l e a s u rable e n o u g h o n t h e i r o w n witho u t t h e i de o l o g i ­ c al e l emen t ; t h e y don ' t n e e d a d e mo c ra t i c s u p p l eme n t . T h e tre a tme n t o f c o n sume r good s a s markers o f e q u al­ i ty a n d i n d ic ators of d emo c ra c y wa s for the Sov i e t o t h e r b e fore whos e j u dg i n g g a z e t h e U S i m ag in e d i t s e lf. 2 I bi d . , 2 0 4

living in a world without love for most of your life would inevitably affect anyone eventually.

five things you can never recover: A stone once thrown: A word after it’s said: An occasion once missed: Time when it has passed:

Smart devices are killing the art of conversation.” - Tiernan-Óg, 2018 “Yes, we heard a woman on the television say that very thing the other night.” - The Matter-of-Fact Down-West People of Ireland

Empathy is way over-rated. Do I really want my neighbor to have empathy for me -- can’t I just be allowed the common decency of privacy to deal with my own demons? “ -- Sumerian Vortex, 2020