Direct Quotes And Indirect Quotes

Plea Against the Death Penalty Look, examine, reflect. You hold capital punishment up as an example. Why? Because of what it teaches. And just what is it that you wish to teach by means of this example? That thou shalt not kill. And how do you teach that "thou shalt not kill"? By killing. I have examined the death penalty under each of its two aspects: as a direct action, and as an indirect one. What does it come down to? Nothing but something horrible and useless, nothing but a way of shedding blood that is called a crime when an individual commits it, but is (sadly) called "justice" when society brings it about. Make no mistake, you lawmakers and judges, in the eyes of God as in those of conscience, what is a crime when individuals do it is no less an offense when society commits the deed.

I saw a meme the other day with a picture of Marilyn Manson and Robin Williams. It said about the former, this isn’t the face of depression, and about the latter, this is. This really struck a chord and it’s been on my mind since then. As someone who has continuously dipped in and out of chronic depression and anxiety for close to three decades now, and I’ve never previously spoken about the subject, I finally thought it was time I did. These days it’s trendy for people to think they’re cool and understanding about mental illness, posting memes and such to indicate so. But the reality is far different to that. It seems most people think if they publicly display such understanding then perhaps a friend will come to them, open up, and calmly discuss their problems. This will not happen. For someone in that seemingly hopeless void of depression and anxiety the last thing they are likely to do is acknowledge it, let alone talk about it. Even if broached by a friend they will probably deny there is a problem and feel even more distanced from the rest of the world. So nobody can do anything to help, right? No. If right now you suspect one of your friends is suffering like this then you’re probably right. If right now you think that none of your friends are suffering like this then you’re probably wrong. By all means make your public affirmations of understanding, but at least take on board that an attempt to connect on this subject by someone you care about could well be cryptic and indirect. When we hear of celebrities who suffered and finally took their own lives the message tends to be that so many close friends had no idea. This is woeful, but it’s also great, right? Because by not knowing there was a problem there is no burden of responsibility on anyone else. This is another huge misconception, that by acknowledging an indirect attempt to connect on such a complex issue that somehow you are accepting responsibility to fix it. This is not the case. You don’t have to find a solution. Maybe just listen. Many times over the years I’ve seen people recoil when they suspect that perhaps that is the direct a conversation is about to turn, and they desperately scramble for anything that can immediately change the subject. By acknowledging you’ve heard and understood doesn’t mean you are picking up their burden and carrying it for them. Anyway, I’ve said my piece. And please don’t think this is me reaching out for help. If this was my current mindset the last thing I’d ever do is write something like this, let alone share it.

Most of my friends like words too well. They set them under the blinding light of the poem and try to extract every possible connotation from each of them, every temporary pun, every direct or indirect connection - as if a word could become an object by mere addition of consequences. Others pick up words from the streets, from their bars, from their offices and display them proudly in their poems as if they were shouting, "See what I have collected from the American language. Look at my butterflies, my stamps, my old shoes!" What does one do with all this crap?

Rich loved taking care of women. He would swoop in like Tarzan swinging on a vine, rescue them from whatever situation they found themselves in, and be their hero. He would make all the decisions, and he would be strong and dependable. "What a catch!" they would feel. But they did not see his inability to allow them to disagree or have an opinion. He could not yield to another person. He could not show weakness or vulnerability. He would make up for that inflexibility by being a very attractive "strong man" to women who would want to be swept off their feet more than they wanted a real person. So, they would be a perfect match—until he would see the other side of a passive, compliant woman. She would be sneaky and not tell him exactly what was going on. Then, lo and behold, one day she would really "mess up" and have a wish contrary to somthing he wanted or valued. Then, from his perspective, she had "changed" and had become "selfish." "She used to be nice, and now look!" But in reality, this is not what had happened. She had not changed. When they first met, she showed only half of who she was, hiding the other half, which would come out in sneaky, indirect ways. After a while, it came out directly, such as when she disagreed with him. Then he would cry, "Foul." So they both got what they asked for. In her compliance, she attracted a controller. In his control he attracted an adaptive person who had a secret side and was indirect. They were co-conspirators, and it always blew up.

if anyone believe love can be buy at Magic Shops. That person can not respect your love never because for that person love is not miracle.But only a thing which can be Bought Direct or indirect ,seduce by Body or Bought from Conjurer

my whole authorship pertains to Christianity, to the issue: becoming a Christian, with direct and indirect polemical aim at that enormous illusion, Christendom-- Soren Kierkegaard "The Point of View for My Work as an Author, (The Single Individual)

That tradition is the way our culture gets made. As I explain in the pages that follow, we come from a tradition of "free culture"—not "free" as in "free beer" (to borrow a phrase from the founder of the freesoftware movement[2] ), but "free" as in "free speech," "free markets," "free trade," "free enterprise," "free will," and "free elections." A free culture supports and protects creators and innovators. It does this directly by granting intellectual property rights. But it does so indirectly by limiting the reach of those rights, to guarantee that follow-on creators and innovators remain as free as possible from the control of the past. A free culture is not a culture without property, just as a free market is not a market in which everything is free. The opposite of a free culture is a "permission culture"—a culture in which creators get to create only with the permission of the powerful, or of creators from the past.

If I devote myself to other pursuits and contemplations, I must first see, at least, that I do not pursue them sitting upon another man's shoulders. I must get off him first, that he may pursue his contemplations too. See what gross inconsistency is tolerated. I have heard some of my townsmen say, "I should like to have them order me out to help put down an insurrection of the slaves, or to march to Mexico—see if I would go"; and yet these very men have each, directly by their allegiance, and so indirectly, at least, by their money, furnished a substitute.

I have seen the past, the present, and the future. I have realized that there is only one sin in this whole world – that is to hurt another living being, who means you no harm, through your direct or indirect intentional actions.

The land of opportunity", "The American dream", "Life, liberty, and the pursuit of happiness": these are the sounds of the great sucking mechanism of the American parasite. The reliance of seduction and persuasion over coercion that sold democracy to the American people eventually sold it to the rest of the world. Although there are a minority of examples of the direct parasitism of involuntary immigration, especially slaves from Africa and the "legal" incorporation of Native Americans, voluntary immigration through the lure of freedom and and equality is only a more indirect form of parasitic predation. What is voluntary can be no less predatory than coercion, just as capitalism can be no less predatory than military imperialism. From the point of view of competition among nations, the point is not whether a citizen or their ancestor originally arrived voluntarily or involuntarily, but whether a nation or ideology is successful in harnessing its human resources towards its national interest or way of life. American parasitism works because it offers the secular Judaism of liberalism rather than the secular Christianity of communism. Communism could never compete with the immigrant American hope that they themselves might one day be a filthy rich capitalist.

According to Brown and Gilligan, by the third grade, expressing a "different" view among girls has already become "too dangerous and risky." A pre-adolescent girl is sometimes willing to speak more directly when only one other girl is present; this changes when a third girl joins them. However, even as girls are learning how to be indirect and nice, they continue to judge one another. Girls are concerned about who is a true friend and who is only faking it. A girl risks losing her entire social world if she dares to think for herself or if she refuses to back her best friend or her clique even when she thinks they are in the wrong.

Guilt cannot, in fact, express itself, except in the indirect language of "captivity" and "infection," inherited from the two prior stages. Thus both symbols are transposed "inward" to express a freedom that enslaves itself, affects itself, and infects itself by its own choice. Conversely, the symbolic and non-literal character of the captivity of sin and the infection of defilement becomes quite clear when these symbols are used to denote a dimension of freedom itself; then and only then do we know that they are symbols, when they reveal a situation that is centered in the relation of oneself to oneself. Why this recourse to the prior symbolism? Because the paradox of a captive free will - the paradox of a servile will - is insupportable for thought. That freedom must be delivered and that this deliverance is deliverance from self-enslavement cannot be said directly; yet it is the central theme of "salvation

Much of the control exerted by the caregiver is accomplished through being indirect, such as implying expectations. The caregiver may tell the child what the child feels and thinks, particularly when he or she is upset or angry. "You don't really feel that way, do you?" is a phrase heard often in the families of people with a compressed structure. Statements like, "You want to play the piano for Aunt Martha, don't you?" are used to get the child to do what the caregiver wants without directly asking the child what he wants or not leaving the child any room to say no. The caregiver may act in a way that assumes the child feels as the caregiver feels, as if the child were an extension of the caregiver, by saying, for example, "I'm cold, put on your sweater." Children growing up in this situation become so well attuned to the feelings and will of the caregiver that the caregiver may eventually need only to shiver a little for the child to go to get a sweater for both of them.

It seems to me, therefore, that the instinctive although seldom articulated purpose of holding a funeral or memorial service is to reunite the people most intimate with the deceased, and to collectively rekindle in them all, for one last time, the special living flame that represents the essence of that beloved person, profiting directly or indirectly from the presence of one another, feeling the presence of that person in the brains that remain, and thus solidifying to the maximal extent possible those secondary personal gemmae that remain aflicker in all these different brains. Though the primary brain has been eclipsed, there is, in those who remain and who are gathered to remember and reactivate the spirit of the departed, a collective corona that still glows. This is what human love means. The word "love" cannot, thus, be separated from the word "I"; the more deeply rooted the symbol for someone inside you, the greater the love, the brighter the light that remains behind.

No one ever does anything our of charity," Anna went on. "Every choice we make benefits ourselves directly or indirectly. Even if it looks like a sacrifice, the alternative would be unbearable in some way. If I hadn't helped I wouldn't sleep well , and I need my sleep.

In the course of this story, and very soon now, it will be necessary to make some disclosures about Mr. Krupper of a nature too coarse to be dealt with very directly in a work of such brevity. The grossly naturalistic details of a life, contained in the enormously wide context of that life, are softened and qualified by it, but when you attempt to set those details down in a tale, some measure of obscurity or indirection is called for to provide the same, or even approximate, softening effect that existence in time gives to those gross elements in the life itself. When I say that there was a certain mystery in the life of Mr. Krupper, I am beginning to approach those things in the only way possible without a head-on violence that would disgust and destroy and which would actually falsify the story. ("Hard Candy")

Now, the fact that Nietzsche, after the chapter about "Delights and Passions," arrives at the chapter or the stage of "The Pale Criminal" is not abnormal in itself, but perfectly normal; for if one follows the path of passion one will surely come to the place where one's passion becomes abnormal, asocial or criminal, and that is a quality which is in everybody. Therefore, one says, principiis obsta, resist delights and passions, resist in the beginning before it is too late, don't have passions, it is not good taste, it is bad form. The deeper reason is that if one slips too far into such flames, one is sure to land in criminality. But how can you live and have no passion-for then you would escape suffering? Nobody can escape suffering, and to try to escape passion is to try to escape suffering. But as you cannot escape suffering you cannot escape passion; you will suffer from passion either directly or indirectly, and it is much better to suffer directly because indirect suffering has no merit. It is exactly as if nothing has happened. So the indirect suffering in a neurosis has no moral merit. Years lost in neurosis are just lost, without gain. But if you suffer directly and you know for what you suffer, that is never lost. Therefore, Christ said that if you know what you are doing you are blessed, but if you don't know you are cursed.? For then it is a neurosis. Jung, C. G.. Nietzsche's Zarathustra: Notes of the Seminar given in 1934-1939. Two Volumes: 1-2, unabridged (Jung Seminars) (p. 463-464)

[Democritus believed that] "everything could be reduced to tiny, invisible, indestructible particles he called atoms (meaning "invisible" in Greek). The critics, however, pointed out that direct evidence for atoms was impossible to acquire because they were too small to be observed. But Democritus could point out compelling, indirect evidence.

Injustice anywhere is a threat to justice everywhere. We are caught in an inescapable network of mutuality, tied in a single garment of destiny. Whatever affects one directly affects all indirectly. Never again can we afford to live with the narrow, provincial "outside agitator" idea. Anyone who lives inside the United States can never be considered an outsider.

Injustice anywhere is a threat to justice everywhere. We are caught in an inescapable network of mutuality, tied in a single garment of destiny. Whatever affects one directly, affects all indirectly." ______Dr. Martin Luther King______ "The greatest threat to the rule of law comes not only from discrimination but from within our legal system itself. And Adam’s case was a great example of the appalling failure of our justice system." ______Willis Russell Morgan______

The principles of war are the same as those of a siege. Fire must be concentrated on one point, and as soon as the breach is made, the equilibrium is broken and the rest is nothing.' Subsequent military theory has put the accent on the first clause instead of on the last: in particular, on the words 'one point' instead of on the word 'equilibrium'. The former is but a physical metaphor, whereas the latter expresses the actual psychological result which ensures 'that the rest is nothing'. His own emphasis can be traced in the strategic course of his campaigns. The word 'point' even, has been the source of much confusion, and more controversy. One school has argued that Napoleon meant that the concentrated blow must be aimed at the enemy's strongest point, on the ground that this, and this only, ensures decisive results. For if the enemy's main resistance be broken, its rupture will involve that of any lesser opposition. This argument ignores the factor of cost, and the fact that the victor may be too exhausted to exploit his success-so that even a weaker opponent may acquire a relatively higher resisting power than the original. The other school-better imbued with the idea of economy of force, but only in the limited sense of first costs-has contended that the offensive should be aimed at the enemy's weakest point. But where a point is obviously weak this is usually because it is remote from any vital artery or nerve centre, or because it is deliberately weak to draw the assailant into a trap. Here, again illumination comes from the actual campaign in which Bonaparte put this maxim into execution. It clearly suggests that what he really meant was not 'point', but 'joint'-and that at this stage of his career he was too firmly imbued with the idea of economy of force to waste his limited strength in battering at the enemy's strong point. A joint, however, is both vital and vulnerable. It was at this time too, that Bonaparte used another phrase that has subsequently been quoted to justify the most foolhardy concentrations of effort against the main armed forces of the enemy. 'Austria is our most determined enemy....Austria overthrown, Spain and Italy fall of themselves. We must not disperse our attacks but concentrate them.' But the full text of the memorandum containing this phrase shows that he was arguing, not in support of the direct attack upon Austria, but for using the army on the frontier of Piedmont for an indirect approach to Austria.

How do I define art? A work of art is not an object of monetary value; it is a timid attempt by man to recreate the miracle of which every young woman is capable: to produce life from nothing. Hence, only women and artists have respect for life, and the segment of the so-called "society" that denies women the right to vote and therefore to participate, and denies artists the right to exist, does not really care for life. It oppresses humanity,and it has, directly or indirectly, a vested interest in wars.

If you are not spending all of your waking life in discontent, worry, anxiety, depression, despair, or consumed by other negative states; if you are able to enjoy simple things like listening to the sound of the rain or the wind; if you can see the beauty of clouds moving across the sky or be alone at times without feeling lonely or needing the mental stimulus of entertainment; if you find yourself treating a complete stranger with heartfelt kindness without wanting anything from him or her... it means that a space has opened up, no matter how briefly, in the otherwise incessant stream of thinking that is the human mind. When this happens, there is a sense of well-being, of alive peace, even though it may be subtle. The intensity will vary from a perhaps barely noticeable background sense of contentment to what the ancient sages of India called ananda - the bliss of Being. Because you have been conditioned to pay attention only to form, you are probably not aware of it except indirectly. For example, there is a common element in the ability to see beauty, to appreciate simple things, to enjoy your own company, or to relate to other people with loving kindness. This common element is a sense of contentment, peace, and aliveness that is the invisible background without which these experiences would not be possible. Whenever there is beauty, kindness, the recognition of the goodness of simple things in your life, look for the background to that experience within yourself. But don't look for it as if you were looking for something. You cannot pin it down and say, "Now I have it," or grasp it mentally and define it in some way. It is like the cloudless sky. It has no form. It is space; it is stillness, the sweetness of Being and infinitely more than these words, which are only pointers. When you are able to sense it directly within yourself, it deepens. So when you appreciate something simple - a sound, a sight, a touch - when you see beauty, when you feel loving kindness toward another, sense the inner spaciousness that is the source and background to that experience.

Secular history, far from controlling sacred history, is controlled by it, must directly or indirectly subserve its ends, and can only be fully understood in the central light of Christian truth and the plan of salvation. The Father, who directs the history of the world, "draws to the Son," who rules the history of the church, and the Son leads back to the Father, that "God may be all in all." "All things," says St. Paul, "were created through Christ and unto Christ: and He is before all things, and in Him all things hold together. And He is the head of the body, the Church: who is the beginning, the firstborn from the dead, that in all things He may have the pre-eminence." Col. 1:16–18. "The Gospel," says John von Müller, summing up the final result of his lifelong studies in history, "is the fulfilment of all hopes, the perfection of all philosophy, the interpreter of all revolutions, the key of all seeming contradictions of the physical and moral worlds; it is life—it is immortality." The history of the church is the rise and progress of the kingdom of heaven upon earth, for the glory of God and the salvation of the world.

While directly serving their customers, companies should indirectly serve the interests of society by taking responsibility for the holistic impact of their activities. Its simply a more broad view of value creation. This is what ESG is all about. With this perspective, the goal is still Profit — Profit for all stakeholders, to varying degrees and in varying capacities of course. This holistic view of profit produces what I call Multiplicative Value Effects, or, win-win scenarios as opposed to win-lose scenarios where the prerequisite of a companies win is a loss for societal stakeholders.

This page is related to that page. You're reading something constructed using a rhetorical practice, something informed both directly and indirectly by the entire history of composition up until this point, from the Sophists to Derrida. But you're navigating it using pure logical statements, using spans of text or images that, when clicked or selected, get other files and display them on your screen. The text is based in the rhetorical tradition; the links are based in the logical tradition; and somewhere in there is something worth figuring out. ...the entire history of Western pedagogy [is] an oscillation between these two traditions, between the tradition of rhetoric as a means for obtaining power — language as just a collection of interconnected signifiers co-relating, without a grounding in "truth," and the tradition of seeking truth, of searching for a fundamental, logical underpinning for the universe, using ideas like the platonic solids or Boolean logic, or tools like expert systems and particle accelerators ... what is the relationship between narratives and logic? What is sprezzatura for the web? Hell if I know. My way of figuring it all out is to build the system and write inside it, because I'm too dense to work out theories.

1.Its a thumb rule- Men who fail in life has only one safe place to vent out their frustration and show their power... their wives 2.people persuading conversions are directly or indirectly threat to humanity. Had somebody not converted grandfather of Jinah, one million people would have not been slaughtered. 3.True friendship is not only thinking of your loss, it's about thinking of your friend's benefit 4.if any social or religious dogma harms any human physically, mentally, emotionally and financially then it is a matter of shame, not pride 5.the time has come when the people of this country(India)need to know "what is not their right

Permaculture Economics is a system that only allows contexts whererby the pursuit of profit is aligned with the pursuit of service, and whereby that service is to the benefit of not only a specific group directly but to society at large indirectly - such that every economic participant indirectly benefits from the profit pursuits of other economic participants. Lets learn from nature. In a forest, every life form there benefits when a single leaf is returned to the soil, or when a single bee transports the pollen of a single flower, or when a single mushroom sends out spores. There are exclusive interactions and exclusive services, but the exclusivity of benefits has its limits. A single kind of life form may get the majority of benefits from a certain activity, but all life forms in that ecosystem will receive some residual benefits from that activity. And this isn't by force, but by design.

What is a novel, anyway? Only a very foolish person would attempt to give a definitive answer to that, beyond stating the more or less obvious facts that it is a literary narrative of some length which purports, on the reverse of the title page, not to be true, but seeks nevertheless to convince its readers that it is. It's typical of the cynicism of our age that, if you write a novel, everyone assumes it's about real people, thinly disguised; but if you write an autobiography everyone assumes you're lying your head off. Part of this is right, because every artist is, among other things, a con-artist. We con-artists do tell the truth, in a way; but, as Emily Dickenson said, we tell it slant. By indirection we find direction out -- so here, for easy reference, is an elimination-dance list of what novels are not. -- Novels are not sociological textbooks, although they may contain social comment and criticism. -- Novels are not political tracts, although "politics" -- in the sense of human power structures -- is inevitably one of their subjects. But if the author's main design on us is to convert us to something -- - whether that something be Christianity, capitalism, a belief in marriage as the only answer to a maiden's prayer, or feminism, we are likely to sniff it out, and to rebel. As Andre Gide once remarked, "It is with noble sentiments that bad literature gets written." -- Novels are not how-to books; they will not show you how to conduct a successful life, although some of them may be read this way. Is Pride and Prejudice about how a sensible middle-class nineteenth-century woman can snare an appropriate man with a good income, which is the best she can hope for out of life, given the limitations of her situation? Partly. But not completely. -- Novels are not, primarily, moral tracts. Their characters are not all models of good behaviour -- or, if they are, we probably won't read them. But they are linked with notions of morality, because they are about human beings and human beings divide behaviour into good and bad. The characters judge each other, and the reader judges the characters. However, the success of a novel does not depend on a Not Guilty verdict from the reader. As Keats said, Shakespeare took as much delight in creating Iago -- that arch-villain -- as he did in creating the virtuous Imogen. I would say probably more, and the proof of it is that I'd bet you're more likely to know which play Iago is in. -- But although a novel is not a political tract, a how-to-book, a sociology textbook or a pattern of correct morality, it is also not merely a piece of Art for Art's Sake, divorced from real life. It cannot do without a conception of form and a structure, true, but its roots are in the mud; its flowers, if any, come out of the rawness of its raw materials. -- In short, novels are ambiguous and multi-faceted, not because they're perverse, but because they attempt to grapple with what was once referred to as the human condition, and they do so using a medium which is notoriously slippery -- namely, language itself.

A man may have metaphysical certainty without having "faith", that is, without this certainty residing in his soul as a continuously active presence. But if metaphysical certainty suffices on doctrinal grounds, it is far from being sufficient on the spiritual plane where it must be completed and brought to life by faith. Faith is nothing other than the adherence of our whole being to Truth, whether we have a direct intuition of this Truth or an indirect notion. It is a misuse of language to reduce "faith" to "belief"; it is the opposite that is true: belief--or theoretical knowledge--must be changed into the faith "that moves mountains". For the Apostles there was no difference in practice between an idea and its spiritual validation; they did not separate theory from realization, hence the word "love" as a way of indicating all conformity to divine Truth. He who has faith acts as if he were in the presence of what he believes--or knows--to be true. One can neither cast doubt on the fact that simple belief is already an adherence to Truth nor affirm that metaphysical certainty by itself implies an adherence of our whole being; for every man, whether he "knows" or "believes", perfection is "to worship God as if you saw Him, and if you do not see Him, He nonetheless sees you".

Door: So spiritual direction is a slow process that looks idle and inefficient. Peterson: It's subversive. I'm a subversive, really. I gather the people in worship, I pray for them, I engage them often in matters of spiritual correction, and I take them on two really strong retreats a year. I am a true subversive. We live in a culture that we think is Christian. When a congregation gathers in a church, they assume they are among friends in a basically friendly world (with the exception of pornographers, etc.). If I, as their pastor, get up and tell them the world is not friendly and they are really idol worshippers, they think I'm crazy. This culture has twisted all of our metaphors and images and structures of understanding. But I can't say that directly. The only way that you can approach people is indirectly, obliquely. A head-on attack doesn't work. Jesus was the master of indirection. The parables are subversive. His hyperboles are indirect. There is a kind of outrageous quality to them that defies common sense, but later on the understanding comes. The largest poetic piece in the Bible, Revelation, is a subversive piece. Instead of (being) a three-point lecturer, the pastor is instead a storyteller and a pray-er. Prayer and story become the primary means by which you get past people's self-defense mechanisms. In my book, I say it this way: "I must remember that I am a subversive. My long-term effectiveness depends on my not being recognized for who I am as a pastor. If the church member actually realized that the American way of life is doomed to destruction and that another kingdom is right now being formed in secret to take its place, he wouldn't be pleased at all. If he knew what I was really doing and the difference it was making, he would fire me." True subversion requires patience. You slowly get cells of people who are believing in what you are doing, participating in it.

When you have an honest heart, you do not get engaged nor get involved with any smear campaigns nor black propaganda! When you have an honest heart, you do not malign nor take advantage of generous people who helped and trusted you! When you have an honest heart, you do not shit on people whom you used and abused for three years! Do not fall into a political naïvety and become a victim or a doormat nor have your generosity and honest heart be used and abused by unscrupulous political movers, abusive, aggressive political harridans who scam gullible generous hearts by asking donations, funds, services, foods, urgent favours, and after using you and abusing your generosity, trust, and kindness; whereby these unscrupulous and deceptive political movers, abusive, aggressive political harridans intentionally and maliciously create forged screenshots of evidence convincing their audience or political groups that you are a mentally ill person, a brain-damaged person as they even brand you as "Sisang Baliw," or crazy Sisa, a threat, a risk, a danger, they maliciously and destructively red-tag your friends as communists, and they resort to calumny, libel and slander against you, to shame you, defame you, discredit you, blame you, hurt you, make you suffer for having known the truth of their deceptive global Operandi, and for something you didn’t do through their mob lynching, calumny, polemics mongering, forgery, and cyberbullying efforts. Their character assassination through libel and slander aims to ruin your integrity, persona, trustworthiness, and credibility with their destructive fabricated calumny, lies, identity theft, forged screenshots of polemics mongering, and framing up. Amidst all their forgery, fraud, libel and slander they committed: you have a right to defy and stop their habitual abuse without breaking the law and fight for your rights against any forms of aggression, public lynching, bullies, threats, blackmail, and their repetitive maltreatment or abuse, identity theft, forgery, deceptions fraud, scams, cyber libel, libel, and slander. When you defend human rights, you fight against corruption and injustice, help end impunity: be sure that you are not part of any misinformation, disinformation, smear campaigns and black propaganda. Do not serve, finance, or cater directly or indirectly for those dirty politicians. Those who are engaged in abusively dishonest ways do not serve to justify their end. Deceiving and scamming other people shall always be your lifetime self-inflicted karmic loss. Be a law-abiding citizen. Be respectful. Be honest. Be factual. Be truthful. You can be an effective human rights defender when you have clean and pure intentions, lawful and morally upright, and have an honest heart." ~ Angelica Hopes, an excerpt from Calunniatopia Book 1, Stronzata Trilogy Genre: inspirational, political, literary novel © 2021 Ana Angelica Abaya van Doorn

But that's fatalism." "The illusion which man has that his will is free is so deeply rooted that I am ready to accept it. I act as though I were a free agent. But when an action is performed it is clear that all the forces of the universe from all eternity conspired to cause it, and nothing I could do could have prevented it. It was inevitable. If it was good I can claim no merit; if it was bad I can accept no censure." "My brain reels," said Philip. "Have some whiskey," returned Cronshaw, passing over the bottle. "There's nothing like it for clearing the head. You must expect to be thick-witted if you insist upon drinking beer." Philip shook his head, and Cronshaw proceeded: "You're not a bad fellow, but you won't drink. Sobriety disturbs conversation. But when I speak of good and bad..." Philip saw he was taking up the thread of his discourse, "I speak conventionally. I attach no meaning to those words. I refuse to make a hierarchy of human actions and ascribe worthiness to some and ill-repute to others. The terms vice and virtue have no signification for me. I do not confer praise or blame: I accept. I am the measure of all things. I am the centre of the world." "But there are one or two other people in the world," objected Philip. "I speak only for myself. I know them only as they limit my activities. Round each of them too the world turns, and each one for himself is the centre of the universe. My right over them extends only as far as my power. What I can do is the only limit of what I may do. Because we are gregarious we live in society, and society holds together by means of force, force of arms (that is the policeman) and force of public opinion (that is Mrs. Grundy). You have society on one hand and the individual on the other: each is an organism striving for self-preservation. It is might against might. I stand alone, bound to accept society and not unwilling, since in return for the taxes I pay it protects me, a weakling, against the tyranny of another stronger than I am; but I submit to its laws because I must; I do not acknowledge their justice: I do not know justice, I only know power. And when I have paid for the policeman who protects me and, if I live in a country where conscription is in force, served in the army which guards my house and land from the invader, I am quits with society: for the rest I counter its might with my wiliness. It makes laws for its self-preservation, and if I break them it imprisons or kills me: it has the might to do so and therefore the right. If I break the laws I will accept the vengeance of the state, but I will not regard it as punishment nor shall I feel myself convicted of wrong-doing. Society tempts me to its service by honours and riches and the good opinion of my fellows; but I am indifferent to their good opinion, I despise honours and I can do very well without riches." "But if everyone thought like you things would go to pieces at once." "I have nothing to do with others, I am only concerned with myself. I take advantage of the fact that the majority of mankind are led by certain rewards to do things which directly or indirectly tend to my convenience." "It seems to me an awfully selfish way of looking at things," said Philip. "But are you under the impression that men ever do anything except for selfish reasons?" (324)

The thought of thoughts, the cogito, the pure appearance of something to someone--and first of all of myself to myself--cannot be taken literally and as the testimony of a being whose whole essence is to know itself, that is to say, of a consciousness. It is always through the thickness of a field of existence that my presentation to myself takes place. The mind is always thinking, not because it is always in the process of constituting ideas but because it is always directly or indirectly tuned in on the world and in cycle with history. Like perceived things, my tasks are presented to me, not as objects or ends, but as reliefs and configurations, that is to say, in the landscape of praxis. And just as, when I bring an object closer or move it further away, when I turn it in my hands, I do not need to relate its appearances to a single scale to understand what I observe, in the same way action inhabits its field so fully that anything that appears there is immediately meaningful for it, without analysis or transposition, and calls for its response. If one takes into account a consciousness thus engaged, which is joined again with itself only across its historical and worldly field, which does not touch itself or coincide with itself but rather is divined and glimpsed in the present experience, of which it is the invisible steward, the relationships between consciousnesses take on a completely new aspect. For if the subject is not the sun from which the world radiates or the demiurge of my pure objects, if its signifying activity is rather the perception of a difference between two or several meanings--inconceivable, then, without the dimensions, levels, and perspectives which the world and history establish around me--then its action and all actions are possible only as they follow the course of the world, just as I can change the spectacle of the perceived world only by taking as my observation post one of the places revealed to me by perception. There is perception only because I am part of this world through my body, and I give a meaning to history only because I occupy a certain vantage point in it, because other possible vantage points have already been indicated to me by the historical landscape, and because all these perspectives already depend on a truth in which they would be integrated. At the very heart of my perspective, I realize that my private world is already being used, that there is ''behavior" that concerns it, and that the other's place in it is already prepared, because I find other historical situations to be occupiable by me. A consciousness that is truly engaged in a world and a history on which it has a hold but which go beyond it is not insular. Already in the thickness of the sensible and historical fabric it feels other presences moving, just as the group of men who dig a tunnel hear the work of another group coming toward them. Unlike the Sartrean consciousness, it is not visible only for the other: consciousness can see him, at least out of the corner of its eye. Between its perspective and that of the other there is a link and an established way of crossing over, and this for the single reason that each perspective claims to envelop the others. Neither in private nor in public history is the formula of these relationships "either him or me," the alternative of solipsism or pure abnegation, because these relationships are no longer the encounter of two For-Itselfs but are the meshing of two experiences which, without ever coinciding, belong to a single world.

The third commandment forbade monks from committing any act that might favor, directly or indirectly, the reproduction of living beings, animals, or plants. Thus, if cutting down a tree contravened the second commandment, planting one was an infraction of the third: "He who has planted a [fruit-yielding tree] shall pass through several bodies until the [tree] has been felled:' The theological reason for this was Simple: to encourage reproduction was to endlessly retard the process by which the particles of light trapped in the bodies of living things were finally and permanently liberated.

All cultural work, be it technical or purely intellectual, proceeds by the gradual shift from the direct relation between man and his environment to an indirect relation. In the beginning, sensual impulse is followed immediately by its gratification; but gradually more and more mediating terms intervene between the will and its object. It is as though the will, in order to gain its end, had to move away from the goal instead of toward it; instead of a simple reaction, almost in the nature of a reflex, to bring the object into reach, it requires a differentiation of behavior, covering a wider class of objects, so that finally the sum total of all these acts, by the use of various "means", may realize the desired end.

In today's digital age, you are responsible for the things you post online and those things can both directly and indirectly affect your brand.

If You Dodge Pain, You Indirectly Dodge Success. But If You Embrace Pain, You Directly Embrace Success.

Mr. Lincoln, in his inaugural address, had said: "I have no purpose, directly or indirectly, to interfere with the institution of slavery in the States where it exists. I believe I have no lawful right to do so, and I have no inclination to do so." Now, if there was no purpose on the part of the Government of the United States to interfere with the institution of slavery within its already existing limits—a proposition which permitted its propagation within those limits by natural increase—and inasmuch as the Confederate Constitution precluded any other than the same natural increase, we may plainly perceive the disingenuousness and absurdity of the pretension by which a factitious sympathy has been obtained in certain quarters for the war upon the South, on the ground that it was a war in behalf of freedom against slavery.

Underachieving passionates benefit from direct or indirect mentoring opportunities, including strategy sessions, task assignments, practice, examples, and competitions. These experiences help boost their abilities and contribute to sustained achievement.

Data, collected systematically, directly or indirectly influences a student's capacity to learn rapidly during any rapid learning session.

Lilla Watson, an indigenous Aboriginal Australian elder, offers us these wise words of empathy: If you have come here to help me, you are wasting your time. But if you have come because your liberation is bound up with mine, then let us work together. This is a powerful description of empathy, but what does it mean for our liberation to be bound up with that of another person? Martin Luther King, Jr., explains it further. While confined in a jail in Birmingham, Alabama, he wrote: Injustice anywhere is a threat to justice every-where. We are caught in an inescapable network of mutuality, tied in a single garment of destiny. Whatever affects one directly, affects all indirectly. The "inescapable network of mutuality" King is referring to is the potential humans have for compassion.

A lot of people confuse self-respect with ego. They are two separate things. Ego is all about proving yourself superior to the other person, whether by trying to belittle them or by asserting your power over them directly or indirectly. Self-Respect is about looking in the mirror and being proud of who you are and not letting others treat you like a doormat that they can trample upon whenever they wish or treat you like a thing that they can use or throw away as per their wishes.

To those who perpetuate harassment and gossip, they need them to reflect on the harm they cause directly or indirectly.Their words and actions have the power to destroy relationships, erode trust, and suffocate hope.

Action seems to follow feeling, but really action and feeling go together; and by regulating the action, which is under the more direct control of the will, we can indirectly regulate the feeling, which is not. "Thus the sovereign voluntary path to cheerfulness, if our cheerfulness be lost, is to sit up cheerfully and to act and speak as if cheerfulness were already there. ...

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There is nothing," (the author of) Madhyamika-castra[FN#369] says, "that ever came into existence without direct and indirect causes. Therefore there is anything that is not unreal in the world." He says again: "Things produced through direct and indirect causes I declare to be the very things which are unreal." (The author of) Craddhotdada-castra[FN#370] says: "All things in the universe present themselves in different forms only on account of false ideas. If separated from the (false) ideas and thoughts, no forms of those external objects exist." "All the physical forms (ascribed to Buddha)," says (the author of) a sutra,[FN#371] "are false and unreal. The beings that transcend all forms are called Buddhas."[FN#372] Consequently you must acknowledge that mind as well as external objects are unreal. This is the eternal truth of the Mahayana doctrine. We are driven to the conclusion that unreality is the origin of life, if we trace it back according to this doctrine. [FN#369]

​"So it will be appropriate to offer a brief exposition of the subject. We can speak of three factors that led Mussolini to confront the problem of race in 1938. [181] On 5 August 1938, an official document [182] declared, ‘The climate is now ripe for an Italian racism’, for which the Grand Council outlined the fundamental directives the following October. The first legislative provisions ‘for the defence of the Italian race’ were promulgated the following month. Of the three factors, the one that concerned the Hebraic problem was the most incidental. There are few or no references to this problem in Mussolini’s early writings. One can only cite an old article that mentions a well-known theme, that the Hebrew, subjugated and deprived of the usual means to compete directly in the modern world, had recourse to the indirect means constituted by money, finance and intelligence (in the profane sense) to exercise power and for self-affirmation. In addition, in an article from 1919, Mussolini wondered whether Bolshevism, which was supported in its origins by Jewish bankers in London and New York and counted (at that time) numerous Hebrews among its leaders, did not represent ‘Israel’s revenge against the Aryan race’. [183]"​

Dirty secret of e-commerce, majority generate 6-8% in net revenue but 8-10% in direct cost, 10-18% in Marketing & 2-3% in indirect. Bad economics.

What is it like being self-aware without a self-construct? Much of my self-awareness is the result of indirect observation of the effects I have on people. I know I exist because I see people acknowledging my existence, just as we know that dark matter exists in the universe not because we can see or measure it directly, but because we can see its effects as its invisible gravity distorts the motion of objects around it. Sociopaths are like dark matter in that we typically keep our influence hidden, albeit in plain sight, but you can certainly see our effects. I watch for people's reactions to me so I am able to understand, "I make people feel scared when I stare at them this way." My awareness of self is made up of a million of these little observations to paint a picture of myself, like a pointillist portrait.

There are two paths to attain God: one is direct worship and the other is indirect worship. In the path of indirect worship, the tendencies (chit vrutio) will not become one with God. In direct worship the tendencies (chit vrutio) are constantly one with God. Direct worship cannot occur without knowing Living God (God who is alive in human form).

Wrong belief’ is indirect worship. ‘Right belief’ is direct worship.

Intellect (buddhi) is indirect light (of the Self, Soul), and Gnan (Knowledge, that which knows the real & relative) is the direct light (of the Self, Soul). The light of the Self that comes through the medium of ego is buddhi (intellect).

As a society, our collective understanding of racism has been powerfully influenced by the shocking images of the Jim Crow era and the struggle for civil rights. When we think of racism we think of Governor Wallace of Alabama blocking the schoolhouse door; we think of water hoses, lynchings, racial epithets, and "whites only" signs. These images make it easy to forget that many wonderful, good-hearted white people who were generous to others, respectful of their neighbors, and even kind to their black maids, gardeners, or shoe shiners—and wished them well—nevertheless went to the polls and voted for racial segregation. Many whites who supported Jim Crow justified it on paternalist grounds, actually believing they were doing blacks a favor or believing the time was not yet "right" for equality. The disturbing images from the Jim Crow era also make it easy to forget that many African Americans were complicit in the Jim Crow system, profiting from it directly or indirectly or keeping their objections quiet out of fear of the repercussions. Our understanding of racism is therefore shaped by the most extreme expressions of individual bigotry, not by the way in which it functions naturally, almost invisibly (and sometimes with genuinely benign intent), when it is embedded in the structure of a social system.

His order cited "credible evidence" that a takeover "threatens to impair the national security of the US".Qualcomm was already trying to fend off Broadcom's bid.The deal would have created the world's third-largest chipmaker behind Intel and Samsung.It would also have been the biggest takeover the technology koo50 sector had ever seen.The presidential order said: "The proposed takeover of Qualcomm by the Purchaser (Broadcom) is prohibited. and any substantially equivalent merger. acquisition. or takeover. whether effected directly or indirectly. is also prohibited."Crown jewelSome analysts said President Trump's decision was more about competitiveness and winning the race for 5G technology. than security concerns.The sector is in a race to develop chips for the latest 5G wireless technology. and Qualcomm was considered by Broadcom a significant asset in its bid to gain market share.Image captionQualcomm has already showcased 1Gbps mobile internet speeds using a 5G chip"Given the current political climate in the US and other regions around the world. everyone is taking a more conservative view on mergers and acquisitions and protecting their own domains." IDC's Mario Morales. vice president of enabling technologies and semiconductors told the BBC."We are all at the start of a race. and you have 5G as a crown jewel that everyone wants to participate in - and every region is racing towards that." he said."We don't want to hinder someone like Qualcomm so that they can't provide the technology to the vendors that are competing within that space."US investigates Broadcom's Qualcomm bidQualcomm rejects Broadcom takeover bidHuawei's US smartphone deal collapsesSingapore-based Broadcom had been pursuing San Diego-based Qualcomm for about four months.Last week however. Broadcom's hostile takeover bid was put under investigation by the Committee on Foreign Investment in the US. a multi-agency led by the US Treasury Department.The US company had rejected approaches from its rival on the grounds that the offer undervalued the business. and also that any takeover would face antitrust hurdles.Earlier this year. Chinese telecoms giant Huawei said it had not been able to strike a deal to sell its new smartphone via a US carrier. widely believed to be AT&T.The US also recently blocked the $1.2bn sale of money transfer firm Moneygram to China's Ant Financial. the digital payments arm of Alibaba.

Shukladhyan (internal state that renders the constant awareness of ‘I am pure Soul’) is the direct cause for moksha (liberation). Dharmadhyan (absence of adverse internal state of being that hurts the self and others) is the indirect cause for moksha. Artadhyan (adverse internal state that results in hurting the self) is a cause for a birth in animal life form (non-human). Raudradhyan (Adverse internal state of being that hurts others) is a cause for a life in hell.

Chello, I'm not in your face per se but indirectly I have a direct agenda pinned to my personal. The problem is you got caught chasing me chase my tail. Oh my, isn’t it such a beautiful day? BLAKAT said.

Dharmadhyan (auspicious contemplation, to not hurt anyone, to give happiness to others) is an indirect cause for moksha (liberation), and shukladhyan (awareness and contemplation as the Self, Pure Soul) is a direct cause for attaining Moksha (liberation).

Cultural evolution can proceed so quickly because it operates, as biological evolution does not, in the "Lamarckian" mode - by the inheritance of acquired characters. Whatever one generation learns, it can pass to the next by writing, instruction, inculcation, ritual, tradition, and a host of methods that humans have developed to assure continuity in culture. Darwinian evolution, on the other hand, is an indirect process: genetic variation must first be available to construct an advantageous feature, and natural selection must then preserve it. Since genetic variation arises at random, not preferentially directed toward advantageous features, the Darwinian process works slowly. Cultural evolution is not only rapid; it is also readily reversible because its products are not coded in our genes.

A person cannot directly choose his circumstances, but he can choose his thoughts, and so indirectly, yet surely, shape his circumstances."—As A Man Thinketh

The results you are churning out are a direct or indirect reflection of what you allowed into your life. Unlearning what you already know and practice is no easy task, but sometimes it’s necessary for the programming or re-programming that must take place for success to be made deliberate.

[...] l’esprit occidental est presque entièrement d’essence chrétienne dans tout ce qu’il a de positif. Il n’est pas au pouvoir des hommes de se défaire, par leurs propres moyens, c’est-à-dire par de simples idéologies, d’une si profonde hérédité ; leurs intelligences s’exercent selon des habitudes séculaires, même lorsqu’elles inventent des erreurs. On ne peut faire abstraction de cette formation intellectuelle et mentale, si diminuée soit-elle (1) ; s’il en est ainsi, et si le point de vue traditionnel subsiste inconsciemment même chez ceux qui estiment ne plus devoir se réclamer d’aucune tradition, ou chez ceux qui, par simple souci d’impartialité, veulent se placer en dehors du point de vue chrétien ou juif, comment pourrait-on supposer que les éléments constitutifs d’une autre tradition puissent être interprétés dans leur véritable sens ? N’est-il pas frappant que les opinions courantes sur l’Islam par exemple, soient à peu près identiques chez la majorité des Occidentaux, qu’ils se disent chrétiens ou qu’ils se flattent de ne plus l’être ? Les réserves qu’ils formulent à l’égard de l’Islam, — pour ne rien dire des cas d’ignorance pure et simple ou d’une hostilité franchement moderniste, — proviennent généralement beaucoup moins d’une juste appréciation des choses, qu’elles ne sont le fait d’une hérédité mentale et psychique, qui subsiste dans la pensée occidentale et qui souvent n’y est plus autre chose que le résidu de la vraie spiritualité chrétienne." 1. Les erreurs philosophiques elles-mêmes ne seraient pas concevables, si elles ne représentaient la négation de certaines vérités, et si ces négations n’étaient des réactions directes ou indirectes contre certaines limitations formelles de la tradition ; on voit par là qu’aucune erreur, philosophique ou religieuse, ne peut prétendre à une parfaite indépendance et autonomie vis-à-vis de la tradition ou de la conception traditionnelle qu’elle rejette ou qu’elle défigure. "Christianisme et Islam", in Etudes Traditionnelles numéro spécial Tradition islamique, 1934.

Pity," he said, with a rueful little smile, still gazing at the conflagration.  "But I suppose that part of the house was due for renovation anyhow.  I think I shall have it redone in the new classical style . . . what do you think, Major?" "I think that's the last ball of yours I will ever attend." "Now really, Charles.  You wound me."  He knelt down, and, lifting one of Charles's hands, turned it palm upward, shaking his head as he examined the blistered red flesh through the burned-out glove.  "And you have wounded yourself.  How fortunate that you have someone to take such good care of you."  His black eyes, which gave away nothing, found Amy's as he stood up.  "You will take care of him, won't you, my dear?" "Oh, I'll take care of him, Your Grace," she vowed, tenderly smoothing Charles's singed wet hair from his face.  "After all, I've done it before, haven't I, Charles?" "You certainly have."  He shut his eyes, pulled her head down to his, and found her lips in a deep, searching kiss.  And when he finally broke it and looked up, there was everyone gazing down at him, grinning so fiercely he thought their faces would split.  Lucien, one brow raised, but otherwise as composed as ever.  Gareth and Juliet, standing arm and arm, their eyes shining.  A battered Andrew, Nerissa, Perry, Chilcot, the villagers, and everyone else whom Lucien must have used — either directly or indirectly, knowingly or unknowingly — to prove to Charles that he was not only forgiven, but loved, respected and admired. 

Your school can do much more about Potential Development. Many schools focus on grades. That's cool. You can focus on potential development. That's better! Cos you get more benefits. For one such students get good grades in line with their potential. Cos they will be learning skills that make them better in many ways. Your teachers have different abilities, skills, motivation and giftings. Many of which are very relevant for developing student potential. Many schools put those to use only during sports. They assign the "sport-ish" teachers to sports days. And leave other teachers to watch. What about listing areas you generally want your students to be developed in? Areas that are based on the school vision and mission statements. Then assign EACH teacher an area or sub area - the teacher directly or indirectly looks to develop students in his or her area. Some kind of division of labour. A focused kinda style for making students meet your expectations. Many times, you find that schools can do more.

Although much of what is written about finance would give a different impression, you are not providing funds for business investment by holding a company’s shares, directly or indirectly. As I have explained, companies large enough to be quoted on a stock exchange are, overwhelmingly, self-financing. The relationship between the long-term investor and Exxon Mobil is one of stewardship.

However if the costs for "direct help" are high, then "indirect help," and "justification for not helping and running away," are to be expected. It is only if the person anticipates great cost in terms of social sanctions, anticipated feelings of guilt (Rawlings, 1970) for not directly helping, and low cost in the perspective helping act, that people can be expected to actually intervene in a given situation.

However if the costs for "direct help" are high, then "indirect help," and "justification for not helping and running away," are to be expected. It is only if the person anticipates great cost in terms of social sanctions, anticipated feelings of guilt (Rawlings, 1970) for not directly helping, and low cost in the perspective helping act, that people can be expected to actually intervene in a given situation. If these analysts are right, then the way people actually function is at odds with the myth of the "good citizen." People are motivated essentially by the attempt to "maximize their outcomes.

The Test of Death -Would you believe someone you trust and swear to tell you the truth? -No -Why? -He may say what he thinks is the truth, which is not so, and I believe that the truth is not given, but taken, snatched, you have to fight to get it, the truth is not free. – We sent you to carry out a dangerous, sensitive task, a matter of life or death, and we sent someone you know is a deceiver and a liar to share it with you, we do not trust him either, but we need him? Do you accept it with him? -Maybe yes and maybe no -How? -Trust here has no place, even if I trust him, I may not implement it with him, and I may implement it with someone I do not trust, everyone in a certain circumstance has the ability of betrayal and treachery, as they have the capacity for honesty and sincerity, I will not trust anyone with a dangerous operation like this, but I will trust the plan; if the plan had taken all possibilities into consideration, including the possibilities of treachery, and if we put alternative plans in case of emergency, I would trust the plan itself, and implement it with those whose presence is required. -What is brainwashing? -It is a radical transformation of ideas in a short period of time, without a convincing reason or explanation. – How does the process work? -The primitive method is by coercive means, such as physical or psychological torture, to implant thoughts directly into the victim’s head. -What is the most advanced method? -By manipulating the surrounding environment of the victim, and passing ideas into his brain indirectly, to convince him that it is the product of chance, or for supernatural reasons such as your pre-written destiny, or that God has chosen you for this moment, and the more convincing the environment, and the more serendipitous, the quality of the process better. -How do you know you are being brainwashed? -I watch my thoughts, if I suddenly decide to switch them without a clear and convincing reason, and within a short period of time, then I have to study the changes in the environment around me, new people, targeted ads on social media, random videos, and everything around me seem to happen by chance It is directly or indirectly related to new ideas. Then research and focus, analyze and elicit, to try and discover the process. -What is long-term brainwashing? -A traditional brainwashing process, but it takes a relatively long time, such as repeating the idea to be cultivated weekly instead of repeating it daily, and this happens if the victim is intelligent and careful observation, so the process is done carefully and slowly so as not to discover it. -Which is more powerful, short-term or long-term brainwashing? -The short; the mind quickly ignores, when passing the idea in separate periods of time, it ignores the old ones, and buries them away in its memory, thus their impact decreases, so we are forced to plant the idea a thousand times instead of a hundred, to increase the momentum and compensate for the lack of influence of the old ideas, and with the presence of spaced periods of time when the process takes a long time, and the chance of discovering the target becomes greater. -What is a mind injection, and how is it done? -It is the process of implanting the ideas that are required to be implanted in it, in direct or indirect ways, and each has its own method and method of injection, some of them rush and some of them take longer than the necessary time, and in both cases, the injection does not take its desired effect, but it is possible that the effect is completely reversed. -How do you know that the injection process is going well? -The new and reprehensible reactions of the victim, especially the spontaneous ones. Which is issued near the end of the injection process.

Snow-melt in the stream: Mama Nature turning winter's storms into nourishment for the soil, fecundity, and beauty. This is what I must now learn to do with the stormy weather I've been passing through: turn it into beauty, turn it into art, so new life can germinate and bloom. One example of a creative artist who does this is my friend Jane Yolen, who wrote her exquisite book of poems The Radiation Sonnets while her husband was undergoing treatment for the cancer that would eventually claim his life. This is what all artists must do: take whatever life gives us and "alchemize" it into our art (either directly and autobiographically, as in Jane's book, or indirectly; whatever approach works best), turning darkness into light, spinning straw into gold, transforming pain and hardship into what J.R.R. Tolkien called 'a miraculous grace.

ENLARGING OUR HORIZONS Most of us as Christians tend to think of the sovereignty of God only in terms of its immediate effect upon us, or our families or friends. We're not too interested in the sovereignty of God over the nations and over history unless we are consciously and personally affected by that history. We are only vaguely interested in the political turmoil and wars of distant nations unless, for example, a missionary friend of ours can't get an entrance visa to his country of ministry. But we must remember that God promised to Abraham and to his seed that all nations will be blessed through Christ (Genesis 12:3, 22:18; Galatians 3:8). Someday that promise will be fulfilled for, as recorded in Revelation 7:9, John saw "a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and in front of the Lamb." God has a plan to redeem people from all nations and to bless all nations through Christ. However, as we look around the world today what do we see? We see over one-half of the world's population living in countries whose governments are hostile to the gospel, where missionaries are not allowed, and where national Christians are severely hindered from proclaiming Christ. How do we trust God for the fulfillment of His promises when the current events and conditions of the day seem so directly contrary to their fulfillment? We can take a lesson from the example of Daniel. Daniel understood from the Scriptures in the prophecy of Jeremiah that the desolation of Jerusalem would last seventy years, and realizing that seventy years was almost complete, Daniel set himself to pray (see Daniel 9). He recognized that his people were in exile because of their sins and he recognized that a sovereign God, and only a sovereign God, could restore them from their exile. He trusted in the sovereignty and faithfulness of God, therefore he prayed. We might say he pleaded God's promise to Jeremiah. Neither God's sovereignty nor His promise to restore the exiles caused Daniel to lapse into a fatalistic, do-nothing attitude. Daniel realized that God's sovereignty and God's promise were intended to stimulate him to pray. Because God is sovereign, He is able to answer. Because He is faithful to His promises, He will answer. Daniel prayed and God answered. As we saw in chapter four, God moved the heart of the Persian king to permit and even encourage all the exiles who wanted to, to return to Jerusalem to rebuild the Temple. As we look at the condition of the world today, so utterly hostile to the gospel, we must also look at the sovereignty of God and at His promises. He has promised to redeem people from every nation, and He has commanded us to make disciples of all nations, We must, then, trust God by praying. Some will go to Those nations as God opens doors, but all of us must pray. We must learn to trust God, not only in the adverse circumstances of our individual lives, but also in the adverse circumstances of the Church as a whole. We must learn to trust God for the spread of the gospel, even in those areas where it is severely restricted. God is sovereign over the nations. He is sovereign over the officials of our own government in all their actions as they affect us, directly or indirectly. He is sovereign over the officials of government in lands where our brothers and sisters in Christ suffer for their faith in Him. And He is sovereign over the nations where every attempt is made to stamp out true Christianity. In all of these areas, we can and must trust God.

ENLARGING OUR HORIZONS Most of us as Christians tend to think of the sovereignty of God only in terms of its immediate effect upon us, or our families or friends. We're not too interested in the sovereignty of God over the nations and over history unless we are consciously and personally affected by that history. We are only vaguely interested in the political turmoil and wars of distant nations unless, for example, a missionary friend of ours can't get an entrance visa to his country of ministry. But we must remember that God promised to Abraham and to his seed that all nations will be blessed through Christ (Genesis 12:3, 22:18; Galatians 3:8). Someday that promise will be fulfilled for, as recorded in Revelation 7:9, John saw "a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and in front of the Lamb." God has a plan to redeem people from all nations and to bless all nations through Christ. However, as we look around the world today what do we see? We see over one-half of the world's population living in countries whose governments are hostile to the gospel, where missionaries are not allowed, and where national Christians are severely hindered from proclaiming Christ. How do we trust God for the fulfillment of His promises when the current events and conditions of the day seem so directly contrary to their fulfillment? We can take a lesson from the example of Daniel. Daniel understood from the Scriptures in the prophecy of Jeremiah that the desolation of Jerusalem would last seventy years, and realizing that seventy years was almost complete, Daniel set himself to pray (see Daniel 9). He recognized that his people were in exile because of their sins and he recognized that a sovereign God, and only a sovereign God, could restore them from their exile. He trusted in the sovereignty and faithfulness of God, therefore he prayed. We might say he pleaded God's promise to Jeremiah. Neither God's sovereignty nor His promise to restore the exiles caused Daniel to lapse into a fatalistic, do-nothing attitude. Daniel realized that God's sovereignty and God's promise were intended to stimulate him to pray. Because God is sovereign, He is able to answer. Because He is faithful to His promises, He will answer. Daniel prayed and God answered. As we saw in chapter four, God moved the heart of the Persian king to permit and even encourage all the exiles who wanted to, to return to Jerusalem to rebuild the Temple. As we look at the condition of the world today, so utterly hostile to the gospel, we must also look at the sovereignty of God and at His promises. He has promised to redeem people from every nation, and He has commanded us to make disciples of all nations, We must, then, trust God by praying. Some will go to Those nations as God opens doors, but all of us must pray. We must learn to trust God, not only in the adverse circumstances of our individual lives, but also in the adverse circumstances of the Church as a whole. We must learn to trust God for the spread of the gospel, even in those areas where it is severely restricted. God is sovereign over the nations. He is sovereign over the officials of our own government in all their actions as they affect us, directly or indirectly. He is sovereign over the officials of government in lands where our brothers and sisters in Christ suffer for their faith in Him. And He is sovereign over the nations where every attempt is made to stamp out true Christianity. In all of these areas, we can and must trust God.

In Bell's estimation, "The Book Room was one of the greatest single means of evangelization in our hospital. God used it directly and indirectly.

Emissions of carbon dioxide reasonable commercial For those who do not know each other with the phrase "carbon footprint" and its consequences or is questionable, which is headed "reasonable conversion" is a fast lens here. Statements are described by the British coal climatic believe. "..The GC installed (fuel emissions) The issue has directly or indirectly affected by a company or work activities, products," only in relation to the application, especially to introduce a special procedure for the efforts of B. fight against carbon crank function What is important? Carbon dioxide ", uh, (on screen), the main fuel emissions" and the main result of global warming, improve a process that determines the atmosphere in the air in the heat as greenhouse gases greenhouse, carbon dioxide is reduced by the environment, methane, nitrous oxide and chlorofluorocarbons (CFCs more typically classified as). The consequences are disastrous in the sense of life on the planet. The exchange is described at a reasonable price in Wikipedia as "...geared a social movement and market-based procedures, especially the objectives of the development of international guidelines and improve local sustainability." The activity is for the price "reasonable effort" as well as social and environmental criteria as part of the same in the direction of production. It focuses exclusively on exports under the auspices of the acquisition of the world's nations to coffee most international destinations, cocoa, sugar, tea, vegetables, wine, specially designed, refreshing fruits, bananas, chocolate and simple. In 2007 trade, the conversion of skilled gross sales serious enough alone suffered due the supermarket was in the direction of approximately US $ 3.62 billion to improve (2.39 million), rich environment and 47% within 12 months of the calendar year. Fair trade is often providing 1-20% of gross sales in their classification of medicines in Europe and North America, the United States. ..Properly Faith in the plan ... cursed interventions towards closing in failure "vice president Cato Industries, appointed to inquire into the meaning of fair trade Brink Lindsey 2003 '. "Sensible changes direction Lindsay inaccurate provides guidance to the market in a heart that continues to change a design style and price of the unit complies without success. It is based very difficult, and you must deliver or later although costs Rule implementation and reduces the cost if you have a little time in the mirror. You'll be able to afford the really wide range plan alternatives to products and expenditures price to pay here. With the efficient configuration package offered in the interpretation question fraction "which is a collaboration with the Carbon Fund worldwide, and acceptable substitute?" In the statement, which tend to be small, and more? They allow you to search for carbon dioxide transport and delivery. All vehicles are responsible dioxide pollution, but they are the worst offenders? Aviation. Quota of the EU said that the greenhouse gas jet fuel greenhouse on the basis of 87% since 1990 years Boeing Company, Boeing said more than 5 747 liters of fuel burns kilometer. Paul Charles, spokesman for Virgin Atlantic, said flight CO² gas burned in different periods of rule. For example: (. The United Kingdom) Jorge Chavez airport to fly only in the vast world of Peru to London Heathrow with British Family Islands 6.314 miles (10162 km) works with about 31,570 liters of kerosene, which produces changes in only 358 for the incredible carbon. Delivery. John Vidal, Environment Editor parents argue that research on the oil company BP and researchers from the Department of Physics and the environment in Germany Wising said that about once a year before the transport height of 600 to 800 million tons. This is simply nothing more than twice in Colombia and more than all African nations spend together.

[Angels] crisscross the Old and New Testaments, being mentioned directly or indirectly nearly 300 times.

We are all connected directly or indirectly. We are all related closely or distantly. We are all the offspring of the same family. Better an individual and you better society.

Shukladhyan (pure contemplation of the Self, the Soul) is the direct cause for moksha (liberation). Dharmadhyan (auspicious contemplation; to hurt no one, give happiness to others) is the indirect cause for moksh (liberation). Artadhyan (inner mournful contemplation that hurts the self) is a cause for a birth in animal life form (non-human). Raudradhyan (wrathful contemplation that hurts the self and others) is a cause for a life in hell.

Class Quality Abstract Data Types Have you thought of the classes in your program as abstract data types and evaluated their interfaces from that point of view? Abstraction Does the class have a central purpose? Is the class well named, and does its name describe its central purpose? Does the class's interface present a consistent abstraction? Does the class's interface make obvious how you should use the class? Is the class's interface abstract enough that you don't have to think about how its services are implemented? Can you treat the class as a black box? Are the class's services complete enough that other classes don't have to meddle with its internal data? Has unrelated information been moved out of the class? Have you thought about subdividing the class into component classes, and have you subdivided it as much as you can? Are you preserving the integrity of the class's interface as you modify the class? Encapsulation Does the class minimize accessibility to its members? Does the class avoid exposing member data? Does the class hide its implementation details from other classes as much as the programming language permits? Does the class avoid making assumptions about its users, including its derived classes? Is the class independent of other classes? Is it loosely coupled? Inheritance Is inheritance used only to model "is a" relationships—that is, do derived classes adhere to the Liskov Substitution Principle? Does the class documentation describe the inheritance strategy? Do derived classes avoid "overriding" non-overridable routines? Are common interfaces, data, and behavior as high as possible in the inheritance tree? Are inheritance trees fairly shallow? Are all data members in the base class private rather than protected? Other Implementation Issues Does the class contain about seven data members or fewer? Does the class minimize direct and indirect routine calls to other classes? Does the class collaborate with other classes only to the extent absolutely necessary? Is all member data initialized in the constructor? Is the class designed to be used as deep copies rather than shallow copies unless there's a measured reason to create shallow copies?

A man cannot directly choose his future.....but he can directly choose his present ...so indirectly shape his future.

Within the framework of bourgeois society (and the capitalist regime) work is lived and undergone by the worker as an alien and oppressive power. Not only do the technical division and the social division of labour overlap and impose themselves on him without his knowing the reasons why, but also he knows that he is not working for himself, either directly or indirectly. Moreover the fragmented character of individual labour is in fact interdependent with the increasingly complete socialization of productive labour. Fragmentation and socialization are the dialectically contradictory aspects of the labour process wherever the productive forces are highly developed. Fragmented labour can only be meaningful and productive within global or total labour. Thus for the worker a dual need develops in respect of his own labour. "On the one hand, the worker aspires to a knowledge of the system in which he plays an integral part: a firm, and also a global society. And this is already a means of not submitting, a freeing himself from imposed constraints, of mastering necessity. In capitalist firms this confused but real aspiration is answered in a mystifying way by 'human relations' and 'public relations'. Marxists who have criticized these recent, originally American, institutions have made the mistake of merely seeing the ideology they embody, and of ignoring the fact that they correspond to a real social need, born precisely from the socialization of labour. They have disregarded this socialization of labour, imagining that it happens only in socialist regimes, whereas it is in fact also a function of the development of the productive forces. They have not understood that in socialism knowledge satisfies a need which under capitalism is answered by an ideology. Reciprocally, the mistake of the non-Marxist industrial sociologists has been that they have not always shown that these innovations (human relations, etc.) were responding to needs purely in order to harness them, twist them, deflect them from their meaning, by reducing them to the dimensions of the firm and to cooperation with the employers. "Moreover, the worker craves a sharp break with his work, a compensation He looks for this in leisure seen as entertainment or distraction. "In this way leisure appears as the non-everyday in the everyday. (61-2)

Guru is not just any teacher, or a saffron-clad individual seeking attention to make some money – directly or indirectly, he’s not the one who yearns for publicity. The idea of Guru is something beyond.

Later novelists were to see that although formal realism imposed a more absolute and impersonal optical accuracy upon the manner in which literature performed its ancient task of holding a mirror up to nature, there were nevertheless ways in which a moral pattern could be conveyed, although they were perhaps more difficult and indirect than those of previous literary forms. For, in place of direct comment, or the power of tone and imagery, the pattern had to depend upon the manipulation of the mirror in time, in place, in closeness, in brilliance. "Point of view" was to become the crucial instrument whereby the writer expressed his moral sensibility, and pattern came to be the result of the hidden skill whereby the angles at which the mirror was held were made to reflect reality as the novelist saw it.

One thing I've heard (and seen) over and over is how much deeper an understanding people have of mental illness once they've gone through it themselves (directly or indirectly via someone they love). Any experience cuts closer when you know it firsthand. It follows that health practitioners care better for depressed and suicidal people if they've been there. But imagine if the only competent oncologists were ones in remission for cancer; if the only decent obstetricians were ones who'd given birth; if only the superannuated could be geriatricians and a neurosurgery prerequisite was having had someone slice into their own brain. Surely the very starting point for trained clinicians in a "caring profession" is basic human empathy—and learning! And putting learning into practice!—to be able to provide adequate, evidence-based mental health care and not be insensitive assholes about it.

Experiments like Lack's indicate considerable flexibility. The results should not be overinterpreted as indicating tendencies to reflexive responding, as Krebs and Dawkins (1984, p. 385) did: *that animals are susceptible to being "tricked" by the crude dummies of ethologists ... makes it Ukely that natural selection will favor similar exploitation by other animals'. In real events stimuli are not isolated. Animals trying to 'trick' other individuals will inevitably supply information from many sources, some of which may be contradictory. Natural selection will have opposing effects, favoring exploita- tion on the one hand and flexible coping procedures on the other. Surely one of the hardest questions about flexibility is: to what extent can signalers anticipate responses to their signaling and control that signaling to influence the behavior of other individuals? Can they choose whether to signal, and perhaps even what signal to use, based on expectations of the responses they may eUcit? The parrot Alex can, with Enghsh words (e.g. Pepperberg, 1990), but can birds have similar control over their species- specific signaling? Evidence of such effects is inconclusive. So-called 'audience effects' are sometimes cited as evidence of volitional control of signaling; some may well be. In many if not most cases, however, plausible alternative explanations have not been ruled out (Smith, 1990, pp. 211-214). For instance, does an individual ground squirrel (e.g. Spermophilus beldingi) behave differently on detecting a predator if it is near or not near its close relatives? It is more likely to utter trills when near close relatives (Sherman, 1977), but is this because in such a situation it is more likely alertly to monitor a predator, or because its audience elicits the calls? If the former, then the audience effect does not influence signaling directly. The influence is indirect, through an effect on the signaler's monitoring behavior. If a high probability of staying attentive is part of the information that the vocalization provides about the signaler's behavior, then the presence of relatives may be simply a condition for the monitoring rather than a basis for a decision to vocalize. The point is that we can not learn whether animals make decisions about whether to signal until we have fully grasped the requisite conditions (and thus the regular correlates) of signaling. If an individual retains freedom with respect to those correlates, then its signaling can be modulated by audience effects and the like. However, if the correlates are regular and thus represented by the 'messages' of the signal, there is little opportunity to signal electively. Signaling behavior is useful for cognitive research only when the referents of signals have been carefully studied. Surprisingly, a signaler can also be its own audience. An unanticipated effect of an individual's vocal signahng on its own hormonal states was discovered by Cheng (1992). The ovarian follicles of female Ring Doves, Streptopelia risoria, who cannot coo because of experimental brain lesions, severed syringial nerves or deflated air sacs do not mature. If the doves are exposed to playback of their own previously recorded coos, the follicles do mature. Cheng proposed that 'vocal self-stimulation' might also be important in physiological responses to other signahng - a male passerine's singing, for instance, or a human's crying, talking or singing in the dark. Any such physiological changes would alter the bases for cognitive processing, and thus for social responsiveness as well.

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