Discourse Analysis Quotes

The mental features discoursed of as the analytical, are, in themselves, but little susceptible of analysis.

Prayer is not simply a soliloquy, a mere exercise in therapeutic self-analysis, or a religious recitation. Prayer is discourse with the personal God Himself.

Therefore, Orientalism is not a mere political subject matter or field that is reflected passively by culture, scholarship, or institutions; nor is it a large and diffuse collection of texts about the Orient; nor is it representative and expressive of some nefarious “Western” imperialist plot to hold down the “Oriental” world. It is rather a distribution of geopolitical awareness into aesthetic, scholarly, economic, sociological, historical, and philological texts; it is an elaboration not only of a basic geographical distinction (the world is made up of two unequal halves, Orient and Occident) but also of a whole series of “interests” which, by such means as scholarly discovery, philological reconstruction, psychological analysis, landscape and sociological description, it not only creates but also maintains; it is, rather than expresses, a certain will or intention to understand, in some cases to control, manipulate, even to incorporate, what is a manifestly different (or alternative and novel) world; it is, above all, a discourse that is by no means in direct, corresponding relationship with political power in the raw, but rather is produced and exists in an uneven exchange with various kinds of power, shaped to a degree by the exchange with power political (as with a colonial or imperial establishment), power intellectual (as with reigning sciences like comparative linguistics or anatomy, or any of the modern policy sciences), power cultural (as with orthodoxies and canons of taste, texts, values), power moral (as with ideas about what “we” do and what “they” cannot do or understand as “we” do). Indeed, my real argument is that Orientalism is—and does not simply represent—a considerable dimension of modern political-intellectual culture, and as such has less to do with the Orient than it does with “our” world.

only hope through this work to provoke the kind of sustained analysis, discourse, attitudes, and behaviors that will move all Black women and men closer to enjoying the fullness and uniqueness of their humanity.

The "left" ABC (Anything But Class) theorists say we are giving too much attention to class. Who exactly is doing that? Surveying the mainstream academic publications, radical journals, and socialist scholars conferences, one is hard put to find much class analysis of any kind. Far from giving too much attention to class power, most U.S. writers and commentators have yet to discover the subject. While pummeling a rather minuscule Marxist Left, the ABC theorists would have us think they are doing courageous battle against hordes of Marxists who dominate intellectual discourse in this country-yet another hallucination they hold in common with conservatives

This discourse of human rights, it's a very good format for TV--the great atrocity analysis and condemnation industry. Who comes out smelling sweet in the atrocity analysis? States have invested themselves with the right to legitimise violence--so who gets criminalised and delegitimised? The resistance. ... Human rights take the history out of justice. ... The idea of justice--even just dreaming of justice--is revolutionary. The language of human rights tends to accept a status quo that is intrinsically unjust--and then tries to make it more accountable. But then, of course, the catch-22 is that violating human rights is integral to the project of neoliberalism and global hegemony.

Philosophy means and includes five fields of study and discourse: logic, aesthetics, ethics, politics, and metaphysics. Logic is the study of ideal method in thought and research: observation and introspection, deduction and induction, hypothesis and experiment, analysis and synthesis - such are the forms of human activity which logic tries to underhand the guide; it is a dull study for most of us, and yet the great events in the history of understand are the improvements men have made in their methods of thinking and research. Aesthetics is the study of ideal form, or beauty; it is the philosophy of art. Ethics is the study of ideal conduct; the highest knowledge, said Socrates, is the knowledge of good and evil, the knowledge of good and evil, the knowledge of the wisdom of life. Politics is the study of ideal social organization (it is not, as one might suppose, the art and science of capturing and keeping office); monarchy, aristocracy, democracy, socialism, anarchism, feminisim - these are the dramatis personae of political philosophy. And lastly, metaphysics (which gets into so much trouble because it is not, like the other forms of philosophy, an attempt to coordinate the real in the light of the ideal) is the study of the "ultimate reality" of all things: of the real and final nature of "matter" (ontology), of "mind" (philosophical psychology), and of the interrelation of "mind" and "matter" in the processes of perception and knowledge (epistemology).

[I]n so far as postmodern politics involves a '[t]heoretical retreat from the problem of domination within capitalism,' it is here, in this silent suspension of class analysis, that we are dealing with an exemplary case of the mechanism of ideological displacement: when class antagonism is disavowed, when its key structuring role is suspended, 'other markers of social difference may come to bear an inordinate weight; indeed, they may bear all the weight of the sufferings produced by capitalism in addition to that attributable to the explicitly politicized marking.' In other words, this displacement accounts for the somewhat 'excessive' way the discourse of postmodern identity politics insists on the horrors of sexism, racism, and so on - this 'excess' comes from the fact that these other '-isms' have to bear the surplus-investment from the class struggle whose extent is not acknowledged.

The mental features discoursed of as the analytical, are, in themselves, but little susceptible of analysis. We appreciate them only in their effects. We know of them, among other things, that they are always to their possessor, when inordinately possessed, a source of the liveliest enjoyment. As the strong man exults in his physical ability, delighting in such exercises as call his muscles into action, so glories the analyst in that moral activity which disentangles. He derives pleasure from even the most trivial occupations bringing his talents into play. He is fond of enigmas, of conundrums, of hieroglyphics; exhibiting in his solutions of each a degree of acumen which appears to the ordinary apprehension preternatural. His results, brought about by the very soul and essence of method, have, in truth, the whole air of intuition.

The heated public discourse about the frequency of false rape allegations often makes no reference to actual research. When the discourse does make reference to research, it often founders on the stunning variability in research findings on the frequency of false rape reports. A recently published comprehensive review of studies and reports on false rape allegations listed 20 sources whose estimates ranged from 1.5% to 90% (Rumney, 2006). However, when the sources of these estimates are examined carefully it is clear that only a fraction of the reports represent credible studies and that these credible studies indicate far less variability in false reporting rates." Lisak, D., Gardinier, L., Nicksa, S. C., & Cote, A. M. (2010). False allegations of sexual assualt: an analysis of ten years of reported cases. Violence Against Women, 16(12), 1318-1334.

When I talk about a “fundamental contradiction” I am not referring to some contradiction buried deep down in the foundation of things, and influencing them from there. Contradiction is “fundamental” in the sense that it is persistent, and repeating—yet always in concrete situations, on the surface of things and in the present. It is by engaging with it in these concrete situations that we work with the “fundamental contradiction.” Contradiction is not something that we simply have to accept and “make do with”; it can become, and be “used” as, the source of emancipation from the very logic dictated by this contradiction. This is what analysis ideally leads to: contradiction does not simply disappear, but the way it functions in the discourse structuring our reality changes radically. And this happens as a result of our fully and actively engaging in the contradiction, taking our place in it.

Finally, it was now widely recognised that Marx’s own theory, insofar as he formulated it in a systematic manner, lacked homogeneity in at least one important respect. Thus, it might be held that it consisted both of an analysis of capitalism and its tendencies, and simultaneously of a historic hope, expressed with enormous prophetic passion and in terms of a philosophy derived from Hegel, of the perennial human desire for a perfect society, which is to be achieved through the proletariat. In Marx’s own intellectual development, the second of these preceded the first, and cannot be intellectually derived from it. In other words there is a qualitative difference between e.g. the proposition that capitalism by its nature generates insuperable contradictions which must inevitably produce the conditions of its supersession as soon as ‘centralisation of the means of production and socialisation of labour at last reach a point where they become incompatible with capitalist development’, and the proposition that the post-capitalist society will lead to the end of human alienation and the full development of all individuals’ human faculties. They belong to different forms of discourse, though both may eventually prove to be true.

Before the event it is too early for the possible. After the event it is too late for the possible. It is too late also for representation, and nothing will really be able to account for it. September 11 th, for example, is there first - only then do its possibility and its causes catch up with it, through all the discourses that will attempt to explain it. But it is as impossible to represent that event) as it was to forecast it before it occurred. The CIA's experts had at their disposal all the information on the possibility of an attack, but they simply didn't believe in it. It was beyond imagining. Such an event always is. It is beyond all possible causes (and perhaps even, as Italo Svevo suggests, causes are merely a misunderstanding that prevents the world from being what it is). We have, then, to pass through the non-event of news coverage (information) to detect what resists that coverage. To find, as it were, the 'living coin' of the event. To make a literal analysis of it, against all the machinery of commentary and stage-management that merely neutralizes it. Only events set free from news and information (and us with them) create a fantastic longing. These alone are 'real', since there is nothing to explain them and the imagination welcomes them with open arms.

Ḥamās is a modern political movement involved in a struggle for power, whose oppositional discourse is based on religious references. It is a national organization that is surprisingly pragmatic and clear-sighted in its analysis of international politics. Despite the repetitive use of supposedly fixed concepts, it demonstrates an impressive ideological flexibility.

Multimodal

Unintelligence of evil, absence of insight into things by evil and therefore always the same discourse on the 'foul beast' and the same naïveté in the analysis of present events. Our whole system of values excludes this predestination of evil. Yet all it has invented, at the end of its burdensome therapy on the human species, is another way of making it disappear, that is to say, of ironically carrying the possibility of happiness to its opposite term, that of the perfect crime, that of integral misfortune, which was somehow waiting for it just at the end. For you cannot liberate good without liberating evil, and that liberation is even more rapid than the liberation of good.

To valorise common sense is naive, if not dangerous. For it does not follow that those formations of knowledge which coincide with the discourses of common sense manifest some truth beyond analysis. Rather, the convergence of knowledge and common sense may be understood more profitably as licensing the operation of unexamined ideological structures.

when looking at the literature currently available, there seems to be much discussion on practical contemporary issues such as the sharing of resources or personnel, but very little on the history of Global/World relationships. Partnership is only mentioned in brief passages in David Bosch’s Transforming Mission or Stephen B. Bevans and Roger P. Schroeder’s Constants in Context. In J. Andrew Kirk’s What is Mission? an entire chapter is dedicated to this subject (chapter 10— “Sharing in Partnership”); however, only a few paragraphs are dedicated to how partnership has been understood historically. To date, the most complete study on this topic has been done by Lothar Bauerochse in his book Learning to Live Together: Interchurch Partnerships as Ecumenical Communities of Learning. Although Bauerochse’s main focus involves case studies on the relationships between German Protestant churches and their African partners, the first section entails an historical analysis of the term “partnership.” In his analysis, Bauerochse states that “the term partnership is a term of the colonial era . . . It is a formula of the former ‘rulers,’ who with it wished to both signal a relinquishment of power and also to secure their influence in the future. Therefore, the term can also serve both in colonial policy and mission policy to justify continuing rights of the white minority.”5 This understanding then serves as the lens through which he interprets the partnership discourse, reminding the reader that although the term was meant to connote an eventual leveling of power dynamics in relationships, it was also used by those with power to “secure their influence in the future.” This analysis is largely true. As we will see in chapter three, when the term partnership was introduced into the colonial debate, it was closely aligned with the concept of trusteeship. Later, as will be discussed in chapter six, the term partnership was also used in the late colonial period by the British as a way to maintain their colonies while offering the hope of freedom in the future; a step forward from trusteeship, but short of autonomy and independence. During colonial times, once the term partnership was introduced into ecumenical discussions, many arguments identical to those used by colonial powers for the retention of their colonies were used by church and missionary leaders to deny autonomy to the younger churches. Later, when looking at partnership in the post-World War

And yet, on balance, affirmative action has, I think, been a qualified success.” A 13-word sentence with five hedging words. I give it first prize as the most wishy-washy sentence in modern public discourse, though a rival would be his analysis of how to ease boredom among assembly-line workers: “And so, at last, I come to the one firm conviction that I mentioned at the beginning: it is that the subject is too new for final judgments.

Introducing the No More Tears Slicer, which lets you slice your prep time in half! With the No More Tears Onion Slicer, you can slice your way through onions, dice vegetables, and slice cheese in minutes! This is one kitchen tool you don't want to do without! Order this time-saving instrument NOW for the TV-price of only $19.99! The University of Portlandia is seeking a research fellow to work on the Multilingual Metrolingualism (MM) project, a new five-year NSF-funded project led by Dr Hannelore Holmes. We are seeking a highly motivated and committed researcher to work on all aspects of the MM Project, but in particular on developing a coding system suitable for urban youth language use. Applicants should have a PhD in a relevant area of sociolinguistics or a closely related field. Proficiency in at least one of the following languages is essential: French, Swahili, Mandarin, or Tok Pisin. Candidates must also have good knowledge and understanding of discourse analysis, semiotics, and grammatical analysis. Applicants should demonstrate enthusiasm for independent research and commitment to developing their research career. The post is fixed-term for five years due to funding. The post is available from April 1 or as soon as possible thereafter. Job sharers welcome. The University of Portlandia is an Equal Opportunity

The fear and rejection of doubt as a legitimate part of faith can be seen at its most stark in the twentieth-century Church’s obsession with the area of apologetics (a term which refers to a formal justification or defence of doctrine). Legal terminology is often employed within this apologetic discourse so as to give the impression that Christianity can be proven beyond all reasonable doubt by a cold and objective analysis of the empirical evidence for its claims. Broadly speaking, we can identify two types of apologetic procedure employed by the Church: word and wonder. The first of these builds an apologetic case via the use of reason so as to logically convince the other that Christianity is compelling and must be accepted by anyone who wishes to be rational. The second builds an apologetic case via the use of the miraculous in order to demonstrate to the other that they ought to believe. Because of their compelling nature, these apologetic strategies can be termed ‘power discourses’. Yet it is precisely against these power discourses that the emerging community must take its stand, offering instead a genuinely Christlike and effective alternative.

As mandatory reporting laws and community awareness drove an increase its child protection investigations throughout the 1980s, some children began to disclose premeditated, sadistic and organised abuse by their parents, relatives and other caregivers such as priests and teachers (Hechler 1988). Adults in psychotherapy described similar experiences. The dichotomies that had previously associated organised abuse with the dangerous, external ‘Other’ had been breached, and the incendiary debate that followed is an illustration of the depth of the collective desire to see them restored. Campbell (1988) noted the paradox that, whilst journalists and politicians often demand that the authorities respond more decisively in response to a ‘crisis’ of sexual abuse, the action that is taken is then subsequently construed as a ‘crisis’. There has been a particularly pronounced tendency of the public reception to allegations of organised abuse. The removal of children from their parents due to disclosures of organised abuse, the provision of mental health care to survivors of organised abuse, police investigations of allegations of organised abuse and the prosecution of alleged perpetrators of organised abuse have all generated their own controversies. These were disagreements that were cloaked in the vocabulary of science and objectivity but nonetheless were played out in sensationalised fashion on primetime television, glossy news magazines and populist books, drawing textual analysis. The role of therapy and social work in the construction of testimony of abuse and trauma. in particular, has come under sustained postmodern attack. Frosh (2002) has suggested that therapeutic spaces provide children and adults with the rare opportunity to articulate experiences that are otherwise excluded from the dominant symbolic order. However, since the 1990s, post-modern and post-structural theory has often been deployed in ways that attempt to ‘manage’ from; afar the perturbing disclosures of abuse and trauma that arise in therapeutic spaces (Frosh 2002). Nowhere is this clearer than in relation to organised abuse, where the testimony of girls and women has been deconstructed as symptoms of cultural hysteria (Showalter 1997) and the colonisation of women’s minds by therapeutic discourse (Hacking 1995). However, behind words and discourse, ‘a real world and real lives do exist, howsoever we interpret, construct and recycle accounts of these by a variety of symbolic means’ (Stanley 1993: 214). Summit (1994: 5) once described organised abuse as a ‘subject of smoke and mirrors’, observing the ways in which it has persistently defied conceptualisation or explanation.

But because the discourse of multiracialism discourages anything resembling materialist analysis, its ramifications for political struggles around race, class, gender, and sexuality can only be stated ambiguously, when they are not entirely obscured.

He called his work A Discourse because it was through interaction with his public that understanding and meaning would be generated. He also had a discourse with history and science, using various lenses to analyze events, to derive meaning and understanding of a complex phenomenon called war, and the nonlinear way people acted, and attempted to control events in it through a dialectic process, a constant process of analysis and synthesis, based on experience, culture, genetics, one’s relationships with others, etc.

The difficulties of a (four-county) regional study: Since this regional survey spans four counties, it is, clearly, impossible to provide the depth and detail expected of a single-shire study–to undertake a four-county investigation with the same intensity and intricacy as a single-county survey would presumably take four times as long to complete. Instead, this study intends to give an overview of shire societies thereby examining how ‘regional’ was the political community of the south-west… This study aims to contribute to discourse on fifteenth-century governance not only because it investigates Edward IV’s regional policy (which, as mentioned, requires further research at a provincial level), but because a regional approach has not previously been attempted for south-west England during the late Middle Ages, and moreover because the duchy of Cornwall’s place in contemporaneous regional politics has never been thoroughly examined before (p. 21). …While there are obviously certain limitations to a study with such a regional breadth, these restrictions do not inhibit the worth or originality of this work as a whole–this investigation cannot claim to provide definitive answers but offers an alternative way of looking at the existing perceptions and perspectives of late-medieval English politics and governance (p. 22). …the problem of studying four shires presented difficulties over the arrangement of these analyses. Would an account of the south-western region as a whole give equal weighting to each constituent county? …the most appropriate arrangement seemed to be one which gave, as far as possible, each shire an analysis on an equal basis. Consequently, in each chronological chapter, accounts of local governance and politics are structured on a county-by-county model (p. 25). …The consequence of this equality of approach to the counties, and of the requirement to draw regional and national evaluations, is a certain amount of repetition… Yet, it is only by recognising the frequency with which particular individuals, connections, and structures reappear–across shires, and throughout the period–that it is possible to summarise the extent to which there was a ‘regional’ element to the western political elites (p. 26).

Joseph Joffe aptly differentiated between these two concepts in a lecture on anti-Americanism at Stanford University: “To attack particular policies—say, the refusal to sign on to Kyoto, the Complete Test Ban or the Landmine Ban—is not anti-American. These issues are amenable to rational discourse.. . . To argue that the U.S. defied international law by going to war against Iraq may be true or false. It is certainly not anti-American.”3 What, then, is the “real thing,” the real anti-Americanism? In his analysis, Joffe groups anti-Americanism with other forms of “anti-isms” that—for him—must satisfy the following five conditions: 1. Stereotypization (that is, statements of the type: “This is what they are all like.”) 2. Denigration (the ascription of a collective moral or cultural inferiority to the target group) 3. Omnipotence (e.g., “They control the media, the economy, the world.”) 4. Conspiracy (e.g., “This is what they want to do to us surreptitiously and stealthily—sully our racial purity, destroy our traditional, better, and morally superior ways.”) 5. Obsession (a constant preoccupation with the perceived and feared evil and powerful ways of the hated group)

Gone was the central focus on the material realities relevant to systemic and structural understandings of racism, especially poverty. This was replaced by analysis of discourse and power. At the same time, critical race Theory invested heavily in identity politics and its supposed intellectual justification, standpoint theory—roughly, the idea that one’s identity and position in society influence how one comes to knowledge. These developments, together with the blurring of boundaries and dissolution of the individual in favor of group identity, reveal the dominance of postmodern thought in critical race Theory by the early 1990s.

In fact, an analysis on the new discourse, in reveling a deep structure based on the coexistence of the adoration of power with a dream of final explosion - the annulment of all power - puts us on the track of certain foundations of the psychological hold of Nazism itself, of a particular kind of bondage nourished by the simultaneous desires for absolute submission and total freedom.

Imposing trade, economic, or other kinds of sanctions on an intransigent or authoritarian regime, whose head lives in an ivory tower, is not desirable as an effective weapon, because sanctions directly hit the common people, pushing more of them to the edge. Dear leaders, we must stop warmongering and give peace plenty of chances. Killing fellow humans is disgusting. Reach out to your so-called enemies and engage them in discourses to foster reconciliation. The world counts on your statesmanship. It is a well-established fact that a single leader can change the mood the world over. Leaders can make a mess, create, and fuel tension, or bring peace and order. The world does not need aggressive, combative leaders; it is starving for skilled diplomats and peacemakers.” Excerpts from Chapter 10, “War: A Senseless Option Versus Sensible Alternatives” of AWAY FROM THE MADDING WORLD: A Thoughtful Analysis of the Causes of Human Woes, and Remedial Suggestions If our political leaders had offered Vladimir Putin some concessions, instead of provoking, humiliating, and infuriating him, the current brutal Ukraine war could have been averted. End this conflict thru compromises. Everyone is suffering – physically, emotionally, or economically. Let us not forget several of the players in this suicidal game are nuclear powers, and Putin’s nuclear threats must be taken seriously. I’m afraid another Hitler is in the making!

1881, the novelist and critic Paul Bourget defined decadent style as “one in which the unity of the book breaks down and gives way to the independence of the page, in which the page breaks down and gives way to the independence of the sentence, and in which the sentence breaks down and gives way to the independence of the word.” For some, this atomization of discourse was a misfortune; for others, it advanced the cause of art. Although Bourget does not mention Wagner, Nietzsche makes the connection, using the Frenchman’s analysis to lament that life no longer resides in the whole, that discourse is devolving into an individualist free-for-all. Tristan, with its disconnected, groping phrases, is a case in point—even if Nietzsche cannot stop listening to it.

If the consumer society no longer produces myth, this is because it is itself its own myth. The Devil, who brought Gold and Wealth (the price of which was our soul), has been supplanted by Affluence pure and simple. And the pact with the Devil has been supplanted by the contract of Affluence. Moreover, just as the most diabolical aspect of the Devil has never been his existing, but his making us believe that he exists, so Affluence does not exist, but it only has to make us believe it exists to be an effective myth. Consumption is a myth. That is to say, it is a statement of contemporary society about itself, the way our society speaks itself. And, in a sense, the only objective reality of consumption is the idea of consumption; it is this reflexive, discursive configuration, endlessly repeated in everyday speech and intellectual discourse, which has acquired the force of common sense. Our society thinks itself and speaks itself as a consumer society. As much as it consumes anything, it consumes itself as consumer society, as idea. Advertising is the triumphal paean to that idea. This is not a supplementary dimension; it is a fundamental one, for it is the dimension of myth. If we did nothing but consume (getting, devouring, digesting), consumption would not be a myth, which is to say that it would not be a full, self-fulfilling discourse of society about itself, a general system of interpretation, a mirror in which it takes supreme delight in itself, a utopia in which it is reflected in advance. In this sense, affluence and consumption – again, we mean not the consumption of material goods, products and services, but the consumed image of consumption – do, indeed, constitute our new tribal mythology – the morality of modernity. Without that anticipation and reflexive potentialization of enjoyment in the ‘collective consciousness’, consumption would merely be what it is and would not be such a force for social integration. It would merely be a richer, more lavish, more differentiated mode of subsistence than before, but it would no more have a name than ever it did before, when nothing designated as collective value, as reference myth what was merely a mode of survival (eating, drinking, housing and clothing oneself) or the sumptuary expenditure (finery, great houses, jewels) of the privileged classes. Neither eating roots nor throwing feasts was given the name ‘consuming’. Our age is the first in which current expenditure on food and ‘prestige’ expenditure have both been termed consumption by everyone concerned, there being a total consensus on the matter. The historic emergence of the myth of consumption in the twentieth century is radically different from the emergence of the technical concept in economic thinking or science, where it was employed much earlier. That terminological systematization for everyday use changes history itself: it is the sign of a new social reality. Strictly speaking, there has been consumption only since the term has ‘passed into general usage’. Though it is mystifying and analytically useless – a veritable ‘anti-concept’ indeed – it signifies, nonetheless, that an ideological restructuring of values has occurred. The fact that this society experiences itself as a consumer society must be the starting point for an objective analysis

The disintegration of the Roman constitution led directly to civil war. This may be where America is heading. Even now as we turn the pages of Polybius’s discourse, we find a lucid analysis of republican principles and also discover, in ancient Rome, a distant mirror of ourselves.

Descartes created four principles in his book Discourse on Method for proper critical thinking, but before anything else, you have to start with a clear conception of what idea you are reasoning toward.

Descartes explicates a method for arriving at such intellectual clarity in his Discourse on Methods, which has four steps:

In a 1982 paper entitled “The Four Noble Truths,” Norman offers a detailed, philological analysis of The First Discourse and arrives at the startling conclusion that “the earliest form of this sutta did not include the word ariya-saccaṃ [noble truth].”2 On grammatical and syntactical grounds, he shows how the expression “noble truth” was inexpertly interpolated into the text at a later date than its original compositioṇ But since no such original text has come down to us, we cannot know what it did say. All that can reasonably be deduced is that instead of talking of four noble truths, the text spoke merely of “four.” The

Yet this unlearning is precisely what needs to be done if we are to make the shift from a belief-based Buddhism (version 1.0) to a praxis-based Buddhism (version 2.0). We have to train ourselves to the point where on hearing or reading a text from the canon our initial response is no longer “Is that true?” but “Does this work?” At the same time, we also need to undertake a critical analysis of the texts themselves in order to uncover, as best we can at this distance in time, the core terms and narrative strategies that inform a particular passage or discourse. If we subtract the words “noble truth” from the phrase “four noble truths,” we are simply left with “four.” And the most economic formulation of the Four, to be found throughout Buddhist traditions, is this: Suffering (dukkha) Arising (samudaya) Ceasing (nirodha) Path (magga) Once deprived of the epithet “noble truth” and no longer phrased in propositional language, we arrive at the four keystones on which both Buddhism 1.0 and Buddhism 2.0 are erected. Just as there are four nucleobases (cytosine, guanine, adenine, and thymine) that make up DNA, the nucleic acid that contains the genetic instructions for all living organisms, one might say that suffering, arising, ceasing, and path are the four nucleobases that make up the dharma, the body of instructive ideas, values, and practices that give rise to all forms of Buddhism. ( 9 ) Craving is repetitive, it wallows in attachment and greed, obsessively indulging in this and that: the craving of sensory desire, craving for being, craving for non-being. —THE FIRST DISCOURSE Following Carol S. Anderson (1999), I translate samudaya as “arising” rather than the more familiar “origiṇ” I also

Self-knowledge enables a person to grasp what future decisions will define their final formation. The human mind habitually hits the rewind button and replays past events. Can looking back over the rim of time and engaging in thoughtful criticism of the precursor events of my formative years be of any possible assistance to expose the indurate truth of factual reality? Can I employ the tools of memory and imagination along with the techniques of logos – reasoned discourse – to escape strife and pathos? Does it make sense to write the story of my life so that I can ascertain who I am? With these unsettling thoughts and these maieutic questions in mind, I began writing an enantiomorphism-like scroll. The crystal molecules that comprise this text construct a mirror that replicates the multiple dimensions of a risky adventure into self-psychology. I harbor no expectation regarding the outcome of this reflective venture. Regardless of the consequences, all I can do is follow the psychic flow generated by this writing enterprise. I do not know where this positional analysis will take me or how this psychodynamic field study will end. I am simply dedicating all remaining personal energy reserves to capitulating to a tornado-like process of self-study, a turbulent procedure with an unpredictable outcome. Perhaps something sensible will result from deploying a series of narrative personal essays to deconstruct the parasitic evolution of an egocentric self.

Puritan thinking on the subject of the Deity always confronted the initial difficulty that in one sense thinking about Him was impossible. The Puritan God is entirely incomprehensible to man. The Puritan system rests, in the final analysis, upon something that cannot be systematized at all, upon an unchained force, an incalculable power. God can never be delineated even momentarily in any shape, contour, or feature recognizable to human discourse, nor may His activities be subjected to the laws of reason or of plausibility. He

The multimodality and multivocality of Tumblr blur the lines between feminist and fannish communities on the site, producing a cultural formation in which feminist, or ‘social justice’, politics are increasingly, although not exclusively, central to the operation of media fandom on Tumblr ... This is central to the formation of what I call ‘feminist fandom’, and Tumblr has subsequently secured a reputation for its users’ in-depth analysis of representational politics and social issues ... It is here, then, that we can situate media fandom on Tumblr at the juncture between popular feminism, popular culture, and digital culture ... Throughout this book, I use the term ‘feminist fandom’ to describe the messy entanglement of fannish and feminist identities, discourses, and practices.

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【V信83113305】：The World Politics Institute of America stands as a premier center for the advanced study of international relations. Its core mission is to dissect the complex machinery of global power dynamics, with a particular focus on U.S. foreign policy and its worldwide impact. The institute brings together leading scholars, policymakers, and diplomats to foster rigorous analysis and debate on pressing issues—from geopolitical strategy and economic statecraft to international security and diplomatic negotiation. By providing an essential platform for research and discourse, it cultivates the next generation of strategic thinkers. The institute’s work is crucial for understanding America’s evolving role in an increasingly multipolar world and for shaping informed, effective approaches to global challenges.，【V信83113305】没-世界政治学院毕业证书TIOWP挂科了怎么补救,TIOWP-diploma安全可靠购买世界政治学院毕业证,网络办理TIOWP毕业证-世界政治学院毕业证书-学位证书,加急办TIOWP世界政治学院文凭学位证书成绩单gpa修改,TIOWP世界政治学院毕业证认证PDF成绩单,TIOWP世界政治学院-pdf电子毕业证,最安全购买TIOWP世界政治学院毕业证方法,666办理TIOWP世界政治学院毕业证最佳渠道

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【V信83113305】：The Pacific Research Institute (PRI) is a prominent free-market think tank based in California. Founded in 1979, it champions the principles of individual liberty, private initiative, and limited government. Through its extensive research and policy analysis, PRI aims to influence public debate on critical issues such as education reform, healthcare, environmental regulation, and economic policy. The institute produces a wide array of publications, including scholarly studies and articles, to promote innovative, market-based solutions to societal challenges. By advocating for policies that empower individuals and entrepreneurs, PRI strives to foster prosperity and opportunity, establishing itself as a significant voice in American public policy discourse.，PGI毕业证和学位证办理流程, PGI帕西菲卡研究所毕业证书, 在线办理PGI帕西菲卡研究所毕业证本科硕士成绩单方法, 办帕西菲卡研究所毕业证Pacifica Graduate Institute-Diploma, 美国帕西菲卡研究所毕业证成绩单在线制作办理, PGI毕业证最放心办理渠道, 办理PGI毕业证成绩单学历认证, PGI帕西菲卡研究所多少钱, 一比一原版帕西菲卡研究所毕业证PGI毕业证书如何办理

【V信83113305】：France's prestigious higher schools of information and communication, such as CELSA Sorbonne, stand at the forefront of media and strategic communication studies. These elite institutions, known as "écoles supérieures," offer a rigorous, multidisciplinary curriculum blending theory and practice. Students engage with journalism, digital media, public relations, and marketing, all within a framework that emphasizes critical analysis, ethics, and adaptability to a rapidly evolving media landscape. The highly selective admission process ensures a cohort of talented individuals trained to become leaders, analysts, and innovators. Their graduates are highly sought after, shaping public discourse and driving communication strategies for major organizations across Europe and the globe.，最安全购买高等信息传播学院毕业证方法, 在线办理Supinfocom Rubika高等信息传播学院毕业证offer外壳皮, Supinfocom Rubika留学本科毕业证, Supinfocom Rubika高等信息传播学院毕业证最简单办理流程, 办理大学毕业证高等信息传播学院, 高等信息传播学院毕业证购买, 最便宜办理Supinfocom Rubika高等信息传播学院毕业证书, 办理法国Supinfocom Rubika高等信息传播学院毕业证Supinfocom Rubika文凭版本, 网上补办高等信息传播学院毕业证成绩单多少钱

【V信83113305】：Université Sorbonne Nouvelle, also known as Paris 3, is a prestigious public university in France, renowned for its specialization in languages, humanities, and social sciences. Located in the vibrant Latin Quarter of Paris, it continues the legacy of the historic Sorbonne. The university excels in fields such as literature, arts, media, and international studies, attracting a diverse student body from around the world. It emphasizes critical thinking, cultural analysis, and interdisciplinary research, fostering a dynamic academic environment. With strong international partnerships and a commitment to innovative teaching, Sorbonne Nouvelle prepares graduates for global careers while contributing significantly to academic and cultural discourse.，本地法国硕士文凭证书原版定制Sorbonne Nouvelle本科毕业证书, 办理法国毕业证, Sorbonne Nouvelle毕业证办理流程, 挂科办理Université Sorbonne Nouvelle Paris 3巴黎第三大学毕业证本科学位证书, 一比一办理-Sorbonne Nouvelle毕业证巴黎第三大学毕业证, 办理Université Sorbonne Nouvelle Paris 3巴黎第三大学成绩单高质量保密的个性化服务, 一比一原版巴黎第三大学毕业证Sorbonne Nouvelle毕业证书如何办理, 原版Sorbonne Nouvelle毕业证最佳办理流程, 一比一原版巴黎第三大学毕业证Sorbonne Nouvelle毕业证书如何办理

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【V信83113305】：The Parkland Institute in the United States is a prominent research center dedicated to progressive public policy analysis. Based in Alberta, Canada, it focuses on economic and social issues, offering critical perspectives on topics like energy development, fiscal policy, and social inequality. Through its research publications, conferences, and public engagement, the institute aims to contribute to informed democratic discourse and advocate for policies that promote fairness and sustainability. It serves as a vital platform for scholars, policymakers, and citizens to explore alternative solutions to pressing societal challenges.，网上制作PC毕业证-帕克兰学院毕业证书-留信学历认证放心渠道, 帕克兰学院毕业证成绩单制作, 高质帕克兰学院成绩单办理安全可靠的文凭服务, 购买PC毕业证, 办理帕克兰学院学历认证回国人员证明, 挂科办理Parkland College帕克兰学院学历学位证, 哪里买PC帕克兰学院毕业证|PC成绩单, 高端定制PC毕业证留信认证, 一流Parkland College帕克兰学院学历精仿高质

【V信83113305】：The Won Research Institute in the United States is a prominent think tank dedicated to advancing interdisciplinary studies in science, technology, and global policy. Founded with a mission to bridge academic research and real-world applications, the institute focuses on cutting-edge fields such as artificial intelligence, sustainable development, and geopolitical strategy. By fostering collaboration between scholars, policymakers, and industry leaders, it aims to address complex global challenges through innovative solutions. Known for its rigorous analysis and forward-thinking approach, the Won Research Institute publishes influential reports and hosts high-level forums to shape public discourse. Its work emphasizes ethical considerations in technological advancement and promotes inclusive growth. With a commitment to excellence, the institute continues to serve as a hub for intellectual exchange, driving progress in an increasingly interconnected world.，The Won Institute of Graduate Studies文凭制作流程学术背后的努力, 办理美国大学毕业证书, 一比一原版Won研究学院毕业证购买, 美国留学本科毕业证, 办理Won研究学院文凭, 美国毕业证办理, 办理Won研究学院学历认证回国人员证明, The Won Institute of Graduate StudiesWon研究学院颁发典礼学术荣誉颁奖感受博士生的光荣时刻

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【V信83113305】：The Pacific Research Institute (PRI), based in California, stands as a prominent advocate for free-market principles and limited government. For decades, it has been a influential voice in American policy debates, producing rigorous analysis on issues ranging from education and healthcare to environmental regulation and economics. Through its publications, conferences, and commentary, PRI champions individual liberty, personal responsibility, and economic freedom as the primary drivers of prosperity and innovation. By challenging conventional wisdom and proposing market-based solutions, the institute aims to empower individuals and foster a more dynamic and competitive society. Its work continues to significantly shape conservative and libertarian thought, impacting legislative and public discourse across the nation.，PGI毕业证成绩单学历认证最快多久, 帕西菲卡研究所毕业证最放心办理渠道, 原版定制PGI帕西菲卡研究所毕业证书案例, 最安全购买帕西菲卡研究所毕业证方法, 一比一制作-PGI文凭证书帕西菲卡研究所毕业证, 网上制作帕西菲卡研究所毕业证PGI毕业证书留信学历认证, 百分比满意度-PGI帕西菲卡研究所毕业证, 原版定制PGI帕西菲卡研究所毕业证书, 一比一制作-PGI文凭证书帕西菲卡研究所毕业证

【V信83113305】：The School of World Politics in the United States is a dynamic and interdisciplinary field, primarily housed within prestigious universities. Its core mission is to analyze the complex interactions between states, international institutions, and non-state actors on the global stage. Scholars and students delve into critical areas such as international relations theory, security studies, global political economy, foreign policy analysis, and diplomacy. By examining power dynamics, conflict resolution, and global governance, these institutions aim to explain past events, understand the present, and anticipate future geopolitical trends. They serve as vital hubs for educating future leaders, diplomats, and strategists, providing the analytical tools necessary to navigate an increasingly interconnected and often contentious world. The research produced within these academies significantly informs both public discourse and government policy.，正版美国The Institute of World Politics毕业证文凭学历证书, TIOWP毕业证最新版本推荐最快办理世界政治学院文凭成绩单, TIOWP毕业证购买, TIOWP毕业证成绩单专业服务, 100%收到-TIOWP毕业证书世界政治学院毕业证, 办理真实TIOWP毕业证成绩单留信网认证, 网络在线办理TIOWP世界政治学院毕业证文凭学历证书, TIOWP文凭制作服务您学历的展现, 原版世界政治学院毕业证书办理流程

【V信83113305】：The University of Chicago, nestled in the historic Hyde Park neighborhood, stands as a beacon of rigorous intellectual inquiry and academic freedom. Founded in 1890, its distinctive Gothic architecture provides a fitting backdrop for a culture that champions deep, foundational debate across disciplines. The university is renowned for its influential economics department, the pioneering Chicago School of thought, and a core curriculum that emphasizes critical analysis and classic texts. This commitment to "free and open discourse" shapes an environment where challenging conventions is not just encouraged but expected. Home to a prolific academic press and numerous Nobel laureates, UChicago’s relentless pursuit of knowledge continues to shape global scholarship and produce leaders who ask the most profound questions.，【V信83113305】100%安全办理芝加哥大学毕业证,办理芝加哥大学毕业证成绩单学历认证,原版定制芝加哥大学毕业证,原版芝加哥大学毕业证办理流程,终于找到哪里办芝加哥大学毕业证书,芝加哥大学毕业证书,芝加哥大学毕业证书办理需要多久,芝加哥大学毕业证办理流程,芝加哥大学毕业证成绩单学历认证最安全办理方式,TUOC毕业证最新版本推荐最快办理芝加哥大学文凭成绩单

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【V信83113305】：The Institut de Relations Internationales et Stratégiques (IRIS) stands as a prominent French think tank dedicated to geopolitical and strategic studies. Renowned for its independent expertise, it provides crucial analysis on global security, defense, and international relations. IRIS serves as a vital bridge between academia, government, and the private sector, offering insights that shape both public discourse and policy-making. Through its publications, conferences, and research programs, the institute tackles contemporary challenges, from shifting global power dynamics to emerging transnational threats. Its work is essential for understanding France's role in the world and the complex interplay of forces defining the 21st-century international landscape.，一比一定制-IRIS毕业证国际关系与战略学院学位证书, IRIS文凭制作流程学术背后的努力, fake-IRIS-degree, 办理IRIS毕业证成绩单学历认证, IRIS毕业证购买, 挂科办理国际关系与战略学院毕业证本科学位证书, 购买国际关系与战略学院毕业证, 网络办理IRIS毕业证官方成绩单学历认证, 国际关系与战略学院文凭IRIS毕业证学历认证方法

【V信83113305】：The Berlin School of Economics, a leading institution in Germany, serves as a vibrant hub for economic research and higher education. Renowned for its rigorous academic programs and strong emphasis on both theoretical and applied economics, it attracts a diverse cohort of students and scholars from across Europe and the globe. The school's research focuses on critical contemporary issues, including climate economics, public policy, and market analysis, contributing significantly to economic discourse. Its prime location in Berlin, a major European capital, provides unparalleled access to political, cultural, and business networks, fostering a dynamic environment for learning and professional development. The institution is committed to excellence, preparing future leaders and innovators to address complex economic challenges in an increasingly interconnected world.，快速办理柏林欧洲经济学院毕业证如何放心, ESCP Europe Berlin学位证书办理打开职业机遇之门, 办理德国-ESCP Europe Berlin毕业证书柏林欧洲经济学院毕业证, 柏林欧洲经济学院毕业证ESCP Europe Berlin毕业证学校原版100%一样, 硕士-ESCP Europe Berlin毕业证柏林欧洲经济学院毕业证办理, 柏林欧洲经济学院文凭ESCP Europe Berlin毕业证学历认证方法, 出售ESCP Europe Wirtschaftshochschule Berlin柏林欧洲经济学院研究生学历文凭, ESCP Europe Berlin毕业证购买, 快速办理ESCP Europe Berlin毕业证如何放心

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