Dual Face Quotes

Yet, at the same time, as the Eastern sages also knew, man is a worm and food for worms. This is the paradox: he is out of nature and hopelessly in it; he is dual, up in the stars and yet housed in a heart-pumping, breath-gasping body that once belonged to a fish and still carries the gill-marks to prove it. His body is a material fleshy casing that is alien to him in many ways—the strangest and most repugnant way being that it aches and bleeds and will decay and die. Man is literally split in two: he has an awareness of his own splendid uniqueness in that he sticks out of nature with a towering majesty, and yet he goes back into the ground a few feet in order to blindly and dumbly rot and disappear forever. It is a terrifying dilemma to be in and to have to live with. The lower animals are, of course, spared this painful contradiction, as they lack a symbolic identity and the self-consciousness that goes with it. They merely act and move reflexively as they are driven by their instincts. If they pause at all, it is only a physical pause; inside they are anonymous, and even their faces have no name. They live in a world without time, pulsating, as it were, in a state of dumb being. This is what has made it so simple to shoot down whole herds of buffalo or elephants. The animals don't know that death is happening and continue grazing placidly while others drop alongside them. The knowledge of death is reflective and conceptual, and animals are spared it. They live and they disappear with the same thoughtlessness: a few minutes of fear, a few seconds of anguish, and it is over. But to live a whole lifetime with the fate of death haunting one's dreams and even the most sun-filled days—that's something else.

The sports arena Julie calls home is unaccountably large, perhaps one of those dual-event 'super venues' built for an era when the greatest quandary facing the world was where to put all the parties.

He leans down, his dark eyes simmering, and kisses me until neither of us wants to come up for air. Only the ringing of the bell tears us apart. "Damn bell," he says softly. He places his hand along the scar that rides my face from temple to chin. A slash of purple, it's never going to disappear. But it doesn't bother me.

Often black people, especially non-gay folk, become enraged when they hear a white person who is gay suggest homosexuality is synonymous with the suffering people experience as a consequence of racial exploitation and oppression. The need to make gay experience and black experience of oppression synonymous seems to be one that surfaces much more in the minds of white people. Too often it is a way of minimizing or diminishing the particular problems people of color face in a white supremacist society, especially the problems ones encounter because they do not have white skin. Many of us have been in discussions where a non-white person – a black person – struggles to explain to white folks that while we can acknowledge that gay people of all colors are harassed and suffer exploitation and domination, we also recognize that there is a significant difference that arises because of the visibility of dark skin. Often homophobic attacks on gay people of all occur in situations where knowledge of sexual preference is established – outside of gay bars, for example. While it in no way lessens the severity of such suffering for gay people, or the fear that it causes, it does mean that in a given situation the apparatus of protection and survival may be simply not identifying as gay. In contrast, most people of color have no choice. No one can hide, change or mask dark skin color. White people, gay and straight, could show greater understanding of the impact of racial oppression on people of color by not attempting to make these oppressions synonymous, but rather by showing the ways they are linked and yet differ. Concurrently, the attempt by white people to make synonymous experience of homophobic aggression with racial oppression deflects attention away from the particular dual dilemma that non-white gay people face, as individuals who confront both racism and homophobia.

I glanced over his shoulder to get a look at his latest drawing. A wolf and a coyote stood side by side beneath a dual sky, sun and moon shining at the same time. "They're brothers," Rafael said. He laid his charcoal on the grass. "Wolf is wise and judicious. Coyote's a trickster. They're the two faces of God. Everything in the world is dual-natured. Even God isn't all good or all bad." He told me about how the sun used to be married to the moon before they quarreled and parted ways, leaving the sun to rule the world at day and the moon at night. He told me how the Wolf had sewn us all out of seeds and put us in a cloth bag to keep us safe, but the Coyote had clawed the bag open and everyone had spilled out, landing and taking root in different parts of the world. He told me about the girl with Two Faces, one half of her face devastatingly beautiful, the other half impossibly ugly, and the man who lover her anyway. He told me about the days when death lacked permanence and ten different generations lived together beneath the same stars. He talked, as he always talked, without any real purpose, clearing his head of the cluttering thoughts that had gathered and built up until he could pour them into me.

I am not one of those who believes—as Obama is said to believe—that a solution to the Palestinian statehood question would bring an end to Muslim resentment against the United States. (Incidentally, if he really does believe this, his lethargy and impotence in the face of Netanyahu's consistent double-dealing is even more culpable.) The Islamist fanatics have their own agenda, and, as in the case of Hamas and its Iranian backers, they have already demonstrated that nothing but the destruction of Israel and the removal of American influence from the region will possibly satisfy them. No, it is more the case that justice—and a homeland for the Palestinians—is a good and necessary cause in its own right. It is also a special legal and moral responsibility of the United States, which has several times declared a dual-statehood outcome to be its objective.

In conclusion, I would like to say why I think the question of what constitutes a pseudoscience is important. Unlike the logical positivists, I am not grinding an anti-metaphysical ax, and unlike Popper, I am not grinding an anti-Freudian or anti-Marxian one. My concern is social: society faces the twin problems of lack of public concern with the advancement of science, and lack of public concern with the important ethical issues now arising in science and technology ... One reason for this dual lack of concern is the wide popularity of pseudoscience and the occult among the general public. Elucidation of how science differs from pseudoscience is the philosophical side of an attempt to overcome public neglect of genuine science.

Here, there is one thing which is different from all recorded. Here is some dual life that is not as the common. She was bitten by the vampire when she was in a trance, sleep-walking, oh, you start. You do not know that, friend John, but you shall know it later, and in trance could he best come to take more blood. In trance she dies, and in trance she is UnDead, too. So it is that she differ from all other. Usually when the UnDead sleep at home," as he spoke he made a comprehensive sweep of his arm to designate what to a vampire was 'home', "their face show what they are, but this so sweet that was when she not UnDead she go back to the nothings of the common dead. There is no malign there, see, and so it make hard that I must kill her in her sleep.

They aren’t paying attention to us. They aren’t paying attention to her. Right now, only I am. They’d die with envy if they knew what I was looking at. The bright hues shine on her face, the fireworks visible in her eyes, as if her pupils were the ones creating the sparks.

Instead of educating college students for jobs that are about to disappear under the rising tide of technology, twenty-first-century universities should liberate them from outdated career models and give them ownership of their own futures. They should equip them with the literacies and skills they need to thrive in this new economy defined by technology, as well as continue providing them with access to the learning they need to face the challenges of life in a diverse, global environment. Higher education needs a new model and a new orientation away from its dual focus on undergraduate and graduate students. Universities must broaden their reach to become engines for lifelong learning.

She thought of the laughing, carefree Jem who had driven her to Launceston, who had swung hands with her in the market square, who had kissed her and held her. Now he was grave and silent, his face in shadow. The idea of a dual personality troubled her, and frightened her as well. He was like a stranger to her tonight, obsessed by some grim purpose she could not understand.

We might call this existential paradox the condition of individuality finitude. Man has a symbolic identity that brings him sharply out of nature. He is a symbolic self, a creature with a name, a life history. He is a creator with a mind that soars out to speculate about atoms and infinity, who can place himself imaginatively at a point in space and contemplate bemusedly his own planet. This immense expansion, this dexterity, this ethereality, this self-consciousness gives to man literally the status of a small god in nature, as the Renaissance thinkers knew. Yet, at the same time, as the Eastern sages also knew, man is a worm and food for worms. This is the paradox: he is out of nature and hopelessly in it; he is dual, up in the stars and yet housed in a heart-pumping, breath-gasping body that once belonged to a fish and still carries the gill-marks to prove it. His body is a material fleshy casing that is alien to him in many ways-the strangest and most repugnant way being that it aches and bleeds and will decay and die. Man is literally split in two: he has an awareness of his own splendid uniqueness in that he sticks out of nature with a towering majesty, and yet he goes back into the ground a few feet in order to blindly and dumbly rot and disappear forever. It is a terrifying dilemma to be in and to have to live with. The lower animals are, of course, spared this painful contradiction, as they lack a symbolic identity and the self-consciousness that goes with it. They merely act and move reflexively as they are driven by their instincts. If they pause at all, it is only a physical pause; inside they are anonymous, and even their faces have no name. They live in a world without time, pulsating, as it were, in a state of dumb being. This is what has made it so simple to shoot down whole herds of buffalo or elephants. The animals don't know that death is happening and continue grazing placidly while others drop alongside them. The knowledge of death is reflective and conceptual, and animals are spared it. They live and they disappear with the same thoughtlessness: a few minutes of fear, a few seconds of anguish, and it is over. But to live a whole lifetime with the fate of death haunting one's dreams and even the most sun-filled days-that's something else.

Envy, lust, sensuality, lies, and all known vices are the negative, “dark” aspect of the unconscious, which can manifest itself in two ways. In the positive sense, it appears as a “spirit of nature,” creatively animating man, things, and the world. It is the “chthonic spirit” that has been mentioned so often in this chapter. In the negative sense, the unconscious (that same spirit) manifests itself as a spirit of evil, as a drive to destroy. As has already been pointed out, the alchemists personified this spirit as “the spirit Mercurius” and called it, with good reason, Mercurius duplex (the two-faced, dual Mercurius). In the religious language of Christianity, it is called the devil. But, however improbable it may seem, the devil too has a dual aspect. In the positive sense, he appears as Lucifer—literally, the light-bringer.

It came as a surprise to us, as I suspect it does to many, that marriage changed us. We’d felt as though we’d always had those rings, wrapped about our fingers, like the scraggly garlands of those first, revelatory conversations. But those real rings, wooden as they were, began to set their roots, and that settling, the calming feeling of having been planted into the same plot to flourish, was a relief from that once-nagging question of loneliness. No matter what happened now, even if we’d found ourselves lonelier than we’d ever been, we’d know that that plot of land was our own to cultivate. Each moment was now a dual-moment, each of our lives a dual-life. The open road, that atlas, the open-faced moon and that wine were the first conscious recognitions of our floating life. One that perhaps we’d have created on our own, but now no longer had to.

The combination of students who do not complete college and private colleges that do not deliver degrees that help their graduates gain employment in the FTE sector has left many poor students still in the low-wage sector but now burdened with student debts. These debts cannot be discharged unless the former student can demonstrate 'undue hardship' from the loan. The statute does not define 'undue hardship,' and many courts use the Brunner test, derived from a 1987 opinion. This standard includes persistent poverty and a good-faith effort to pay the loan. In the view of some more recent opinions, this standard further requires hopelessness that conditions will improve. In other words, the students faces a double-bind: if she tries to transition to the FTE sector, she is hampered by her student loans. Only if she foregoes this ambition can the student loan be discharged. In New jersey, even death may not bring a reprieve from student loans.

This region concentrates our learned knowledge of letter strings, to such an extent that it can be considered as our brain’s “letter box.” It is this brain area, for instance, that allows us to recognize a word regardless of its size, position, font, or cAsE, whether UPPERCASE or lowercase.39 In any literate person, this region, which is located in the same spot in all of us (give or take a few millimeters), serves a dual role: it first identifies a string of learned characters, and then, through its direct connections to language areas,40 it allows those characters to be quickly translated into sound and meaning. What would happen if we scanned an illiterate child or adult as she progressively learned to read? If the theory is correct, then we should literally see her visual cortex reorganize. The neuronal recycling theory predicts that reading should invade an area of the cortex normally devoted to a similar function and repurpose it to this novel task. In the case of reading, we expect a competition with the preexisting function of the visual cortex, which is to recognize all sorts of objects, bodies, faces, plants, and places.

Thoughtless is the man who buries his ideals, surrendering to the common fate. Can he seem other than impotent, wooden, ignominious? The body is literally manufactured and sustained by mind. Through pressure of instincts from past lives, strengths or weaknesses percolate gradually into human consciousness. They express as habits, which in turn ossify into a desirable or an undesirable body. Outward frailty has mental origin. As all things can be reflected in water, so the whole universe is mirrored in the lake of the cosmic mind. The dual scales of maya ( delusion ) that balance every joy with a grief! Look fear in the face and it will cease to trouble you. Attachment is blinding; it lends an imaginary halo of attractiveness to the object of desire. Be comfortable within your purse. Extravagance will buy you discomfort. The vanished lives of all men are dark with many shames. Human conduct is ever unreliable until anchored in the Divine. everything in future will improve if you are making a spiritual effort now. Imagination is the door through which disease as well as healing enters. Disbelieve in the reality of sickness even when you are ill; an unrecognized visitor will flee! Continual intellectual study results in vanity and the false satisfaction of an undigested knowledge. The ancient yogis discovered that the secret of cosmic consciousness is intimately linked with breath mastery. This is India's unique and deathless contribution to the world's treasury of knowledge. Fixity of attention depends on slow breathing; quick or uneven breaths are an inevitable accompaniment of harmful emotional states: fear, lust, anger. Imposters and hypocrites, there are indeed, but India respects all for the sake of the few who illumine the whole land with supernal blessings.

The hand caressed her buttocks, one time, just to see how she would react.  She closed her eyes tightly and pressed her face into the straw.  So he lifted his hand up and spanked her soundly. Kellington’s head came up from the straw and she bit her lip to keep from crying out.  By this time, Jax had pushed himself all the way off of her save his left arm across her back. “That,” he said, “is for your unruly tongue. I told you to curb it. I meant it.” Another whack stung her buttocks and she bit off another yelp.  “That is for your father.” Another sharp spank. “And that is for resisting my army.” By the time he finished with the third and final slap, her buttocks were vibrant red.  He had a big hand and a hard strike.  Tears sprang to Kellington’s eyes and she squeezed them shut, even as he flipped her onto her back once again and grabbed her by the arms.  Suddenly, she was gazing into his hypnotic dual-colored orbs, terrified and furious all at the same time.  His expression was hard as he glared back at her.

Jax’s dual-colored eyes flashed, looking strangely bright in his pale face. “De Vesci holds her; I want her back. I doubt her father is going to simply hand her over. Therefore, I need my troops.

Weil supplants these contradictory images of God (the omnipotent willing God versus the good and loving God) with her version of Plato's dual causality. The real dilemma, for Weil, is that God is simultaneously the author of all that is and only that which is good. Her solution is to transpose Plato's dual causality of Reason and Necessity (Timaeus 48a) into two faces of God: (i) love or grace, as God the Son, the eternal self-renouncing sacrificial Lamb and (ii) necessity or gravity, as God the Father's created order of mechanical secondary causes. The distance between necessity and the Good in Plato thus becomes the distance between God the Father and God the Son in Weil, bridged by the Cross. She then offers this hermeneutical key: 'power' is always a metaphor for necessity or natural and supernatural consequences rather than a direct act of miraculous intervention. Thus, the 'power of God' (whether in wrath or deliverance) in the Bible is an existential description of secondary causes. The reality, she says, is that God is impartial (i.e., 'God causes the rain to fall on the just and the unjust' or 'Zeus's golden scales' ). 'Force' as we experience it is the mechanism (necessity) of the world (like gravity )—not arbitrary intervention. Beyond that, force is evil, because it is the opposite of love, which is consent.

I promise Joan, with all my heart, to make you the happiest woman alive. I want to stop this moment in time and freeze it for eternity! ‘No I beg of you don’t!’ I put a finger to his lips, ‘I thank you for your sentiments and I know you mean what you say right now, but... make no promises please, for your promise makes you my prisoner and I your gaoler.

I promise Joan, with all my heart, to make you the happiest woman alive. I want to stop this moment in time and freeze it for eternity!' ‘No I beg of you don’t!’ I put a finger to his lips, ‘I thank you for your sentiments and I know you mean what you say right now, but... make no promises please, for your promise makes you my prisoner and I your gaoler.’ ‘But...?’ ‘No, I beseech you – please don’t make me your gaoler for you will come to resent me and I would hate that.

Everyone believes that I write the way I live, but seriously, you tell your wife Joan, does she think my wife could stand by and love me the way she does if that was how I treated her in my own life? I am a politician dear lady, I give people what they want, I am a philosopher, writer and a gentleman.

Before we were born, we are nothing more than an indistinguishable lump of unformed matter. After death, we simply return to that nebulous state. We will become the raw material out of which new beings are fashioned. Will there be pain in this natural process? No! Pleasure..? No! Now, is there anything frightening in this? Certainly not! And yet, people sacrifice pleasure on earth in the hope that pain will be avoided in an after-life. The fools don't realize that, after death, pain and pleasure cannot exist: there is only the sensation-less state of cosmic anonymity: therefore, the rule of life should be ... to enjoy oneself.” - thanks goes to Marquis de Sade

The women were growing weary when Sojourner Truth, who had kept her head bowed almost the whole time, raised her head up. She lifted her body slowly and started walking to the front. “Don’t let her speak!” some women shouted. Before the audience now, she laid her eyes on the convention organizer. Gage announced her and begged the audience for silence. Quiet came in an instant as all the eyes on White faces became transfixed on the single dark face. Truth straightened her back and raised herself to her full height—all six feet. She towered over nearby men. “Ain’t I a Woman? Look at me! Look at my arm!” Truth showed off her bulging muscles. “Ain’t I a Woman? I can outwork, outeat, outlast any man! Ain’t I a Woman!” Sojourner Truth had shut down and shut up the male hecklers. As she returned to her seat, Truth could not help but see the “streaming eyes, and hearts beating with gratitude” from the women, the muddled daze from the men. Truth imparted a double blow in “Ain’t I a Woman”: an attack on the sexist ideas of the male disrupters, and an attack on the racist ideas of females trying to banish her. “Ain’t I a Woman” in all of my strength and power and tenderness and intelligence. “Ain’t I a Woman” in all of my dark skin. Never again would anyone enfold more seamlessly the dual challenge of antiracist feminism

But the die is not cast, since, though the real is growing as a result of a breaking of the symbolic pact between beings and things, that break gives rise, in its turn, to a tenacious resistance, the rejection of an objective world, a separate world. Deep down, no one desires this objective face-to-face relation, even in the privileged role of subject. What binds us to the real is a contract of reality. That is to say, a formal awareness of the rights and duties attaching to reality. But what we long for is a complicity and dual relation with beings and things - a pact, not a contract. Hence the temptation to condemn this contract - along with the social contract that ensues from it. Against the moral contract that binds us to reality we must set a pact of intelligence and lucidity. Having said this, on the verge of this dramatic changeover, we may still ask the question: Is the end of history still a historical fact? Is the disappearance of reality still a real fact? No, it is an accomplished fact and, in the face of accomplished facts, it is not objectivity, but defiance that is in order. We must defy reality as we must defy any accomplished fact.

Naturally, the type of dual economy articulated in Verwoerd’s speech is rather different from Lewis’s dual economy theory. In South Africa the dual economy was not an inevitable outcome of the process of development. It was created by the state. In South Africa there was to be no seamless movement of poor people from the backward to the modern sector as the economy developed. On the contrary, the success of the modern sector relied on the existence of the backward sector, which enabled white employers to make huge profits by paying very low wages to black unskilled workers. In South Africa there would not be a process of the unskilled workers from the traditional sector gradually becoming educated and skilled, as Lewis’s approach envisaged. In fact, the black workers were purposefully kept unskilled and were barred from high-skill occupations so that skilled white workers would not face competition and could enjoy high wages. In South Africa black Africans were indeed “trapped” in the traditional economy, in the Homelands. But this was not the problem of development that growth would make good. The Homelands were what enabled the development of the white economy. It

Many other things relate also to this production of the Other - a hysterical, speculative production. Racism is one example, in its development throughout the modern era and its current recrudescence. Logically, it ought to have declined with progress and the spread of Enlightenment. But the more we learn how unfounded the genetic theory of race is, the more racism intensifies. This is because we are dealing with an artificial construction of the Other, on the basis of an erosion of the singularity of cultures (of their otherness one to another) and entry into the fetishistic system of difference. So long as there is otherness, alienness and a (possibly violent) dual relation, there is no racism properly so called. That is to say, roughly, up to the eighteenth century, as anthropological accounts attest. Once this 'natural' relation is lost, we enter upon an exponential relation with an artificial Other. And there is nothing in our culture with which we can stamp out racism, since the entire movement of that culture is towards a fanatical differential construction of the Other, and a perpetual extrapolation of the Same through the Other. Autistic culture posing as altruism. We talk of alienation. But the worst alienation is not being dispossessed by the other, but being dispossessed of the other: it is having to produce the other in the absence of the other, and so continually to be thrown back on oneself and one's own image. If, today, we are condemned to our image (to cultivate our bodies, our 'looks', our identities, our desires), this is not because of alienation, but because of the end of alienation and the virtual disappearance of the other, which is a much worse fate. In fact, the definition of alienation is to take oneself as one's focus, as one's object of care, desire, suffering and communication. This definitive short-circuiting of the other ushers in the era of transparency. Plastic surgery becomes universal. And the surgery performed on the face and the body is merely the symptom of a more radical surgery: that performed on otherness and destiny. What is the solution? There is no solution to this erotic trend within an entire culture; to this fascination, this whirl of denial of otherness, of all that is alien and negative; to this foreclosing of evil and this reconciliation around the Same and its multiple figures: incest, autism, twinship, cloning. All we can do is remind ourselves that seduction lies in non-reconciliation with the other, in preserving the alien status of the Other. One must not be reconciled with oneself or with one's body. One must not be reconciled with the other, one must not be reconciled with nature, one must not be reconciled with the feminine (that goes for women too). Therein lies the secret of a strange attraction.

Confined to the house with a napping baby, or too constrained by the dual demands of work and motherhood to fit in face-to-face time with friends, she enters a digital world that promises connection and sharing. More often than not, she emerges feeling lonely, anxious, and unsure of herself.

the last of his water bombs into the air, and zoomed off up the marble staircase, cackling insanely. ‘Well, move along, then!’ said Professor McGonagall sharply to the bedraggled crowd. ‘Into the Great Hall, come on!’ Harry, Ron and Hermione slipped and slid across the Entrance Hall and through the double doors on the right, Ron muttering furiously under his breath as he pushed his sopping hair off his face. The Great Hall looked its usual splendid self, decorated for the start-of-term feast. Golden plates and goblets gleamed by the light of hundreds and hundreds of candles, floating over the tables in mid-air. The four long house tables were packed with chattering students; at the top of the Hall, the staff sat along one side of a fifth table, facing their pupils. It was much warmer in here. Harry, Ron and Hermione walked past the Slytherins, the Ravenclaws and the Hufflepuffs, and sat down with the rest of the Gryffindors at the far side of the Hall, next to Nearly Headless Nick, the Gryffindor ghost. Pearly white and semi-transparent, Nick was dressed tonight in his usual doublet, with a particularly large ruff, which served the dual purpose of looking extra festive and ensuring that his head didn’t wobble too much on his partially severed neck. ‘Good evening,’ he said, beaming at them. ‘Says who?’ said Harry, taking off his trainers and emptying them of water. ‘Hope they hurry up with the Sorting, I’m starving.’ The Sorting of the new students into houses took place at the start of every school year, but by an unlucky combination of circumstances, Harry hadn’t been present at one since his own. He was quite looking forward to it. Just then, a highly excited, breathless voice called down the table, ‘Hiya, Harry!’ It was Colin Creevey, a third-year to whom Harry was something of a hero. ‘Hi, Colin,’ said Harry warily. ‘Harry, guess what? Guess what, Harry? My brother’s starting! My brother Dennis!’ ‘Er – good,’ said Harry. ‘He’s really excited!’ said Colin, practically bouncing up and down in his seat. ‘I just hope he’s in Gryffindor! Keep your fingers crossed, eh, Harry?’ ‘Er – yeah, all right,’ said Harry. He turned back to Hermione, Ron and Nearly Headless Nick. ‘Brothers and sisters usually go in the same houses, don’t they?’ he said. He was judging by the Weasleys, all seven of whom had been put into Gryffindor. ‘Oh, no, not necessarily,’ said Hermione. ‘Parvati Patil’s twin’s in Ravenclaw, and they’re identical, you’d think they’d be together, wouldn’t you?’ Harry looked up at the staff table. There seemed to be rather more empty seats there than usual. Hagrid, of course, was still fighting

Blood & Sand by Stewart Stafford Enduring to be burned, bound, beaten, And to die by the sword if necessary; Verus and Priscus entered the arena, To stain Colosseum sand with blood. Emperor Titus drained Nero's lake, Built the vast Flavian Amphitheatre, Panacea to the idle citizens of Rome, Symbol of his beneficence and might. Priscus, far from his Germanian home, Fighting within a symbol of Rome's power, Which ravaged his life and fatherland, For them to decide if he is free or dies. Verus, the hulking, bullish Murmillo; Trained to deliver heavy punishment, Priscus - lightly-armed, agile Thracian; Primed to avoid his rival's huge blows. Titus showed he was Nero's antithesis; No hoarding of tracts of primo Roma, In a profligate orgy of narcissistic pride, Nor taking his own life to escape execution. Domitian, the brother of Titus, watched in envy, The emperor-in-waiting who favoured Verus, And the direct Murmillo style of fighting, Titus favoured Thracian counter-punching. Aware of the patriarchal fraternity's preferences, The gathering looked on in fascinated awe, As their champions of champions clashed, Deciding who was the greatest gladiator of all. Titus had stated there would be no draw; One would win, and one would perish, A rudis freedom staff the survivor's trophy, Out the Porta Sanavivaria - the Gate of Life. One well aware of the other, combat began, Scared eyes locked behind helmeted grilles, Grunts and sweat behind shield and steel, Roars and gasps of the clustered chorus. For hour after hour, they attacked and feinted, Using all their power, skill and technique, Nothing could keep them from a stalemate; The warriors watered and slightly rested. The search for the coup de grâce went on, Until both men fell, in dusty exhaustion, Each raised a finger, in joint submission, Equals on death's stage yielded in unison. Titus faced a dilemma; mercy or consistency? Please the crowd, but make them aware, Of his Damoclean life-and-death sword, Over every Roman and slave in the empire. Titus cleaved the Rudis into a dual solution; Unable to beat the other, both won and lived, Limping, scarred heroes of baying masses, None had ever seen a myth form before them. It was Romulus fighting Remus in extremis, Herculean labours of a sticky, lethal afternoon, In the end, nothing could separate these brothers; Victors united as Castor and Pollux in Gemini. For life and limb on Rome's vast stage, Symbiotic compensation of adulation's rage. Stewart Stafford, 2023. All rights reserved

From her waist cord hung her cornucopia—the magic horn of plenty. Tucked somewhere in the folds of her dress was her knife, Katoptris. Piper didn’t look dangerous, but if the need arose, she could dual-wield Celestial bronze blades or shoot her enemies in the face with ripe mangoes.

About Mindset (心持やうの事) The mindset required [of the warrior] is to relentlessly deliberate on strategy, whether you are active or sitting down, with others or on your own. You must constantly reflect on this Way. Anticipate how to never lose to others, and with an expansive and straight heart act according to the circumstances within the model of the Way of combat strategy. Work out the mind of others and make sure that they cannot read yours. Do not rely on one thing but be aware of strengths and weaknesses, depths and shallows, leaving nothing to the unexpected. In normal times, and when you meet with the enemy, this mindset is to be maintained, with care taken not to jump to conclusions. Be aware of all things, knowing what is good and bad. This is the mindset for combat strategy. (2) About Gaze (目付の事) With regards to where one focuses the eyes, there is only the dual gaze of “looking in” (kan) and “looking at” (ken). Look carefully at the enemy’s face to figure out his heart and intent. When scrutinizing the enemy’s face, whether he be near or far, do not think of it as close. Absorb it all as if observing from a distance. Keep your eyes narrower than usual and do not move your eyeballs as you scrutinize him intently and calmly. That way you can see all the movements of his hands and feet and even [what is happening at] his left and right sides. The gaze for “looking at” is gentle whereas that for “looking in” is strong enough to peer into the interior of his heart. You will come to know him well as his heart is reflected in his countenance, which is why you should fix your gaze on the face of each enemy. (3) About Posture (身なりの事) You should hold your body in a way that makes you appear big. Your expression should be genial and free of wrinkles. The back of your neck should be slightly toughened, with your shoulders neither strained nor slouching forward. Do not jut out your chest. Project your stomach but do not bend your hips. Your legs should not buckle at the knees, and there should be no distortion in your body. Always strive to preserve this combat posture so that you do not need to change your stance when you encounter the enemy.

Combat posture in everyday life; Everyday posture in combat.” Consider this carefully.6 (5) About Footwork7 (一、足ぶみの事) Use of the feet depends on the situation. There are big and small, slow and fast ways of stepping, the same as when you normally walk. Footwork to avoid includes “jumping feet,” “floating feet,” “stomping feet,” “extracting feet” and “seesaw feet.” Notwithstanding the ease or difficulty of footwork wherever you are, be sure to move with confidence. You will learn more about this in a later section.8 (6) About Gaze (一、目付之事) With regards to “fixing one’s gaze,” although many methods have been advocated in the past, these days it usually means that the eyes are directed at the [enemy’s] face. The eyes are fixed in such a way that they are slightly narrower than normal and [the enemy is] observed calmly. The eyeballs do not move, and when the enemy encroaches, no matter how close, the eyes appear to look into the distance. With such a gaze, to say nothing of the enemy’s techniques, you will also be able to see both sides as well. Observe with the dual gaze of “looking in” (kan) and “looking at” (ken)—stronger with kan and weaker with ken. Use of the eyes can also communicate intent to the enemy. Intentions are to be revealed in the eyes, but not the mind. This should be examined carefully.9

If you drive up Wilshire Boulevard from LA, about a half mile before you cross San Vicente Boulevard and go on into Beverly Hills, you’ll see, to your right or on the north side of Wilshire, the very attractive Ghian Apartments. The apartments face south and the sea — less than ten miles distant to the southwest — while behind are the Hollywood Hills. That’s where I was at three-fifteen on this Tuesday morning in September. The so-called complex consisted of two identical and adjacent twelve-story units, joined only at the top by girders at the front and back. The Dual Gihan’s, somebody had dubbed them, and the name had stuck. They were separated by only forty feet but that space of just over thirteen yards was landscaped with what appeared to be at least fifty yards of variegated and thickly massed planting.

To protect against this threat of art’s self- extinction, Guattari suggests that each work of art must have a ‘double finality’: ‘[Firstly] to insert itself into a social network which will either appropriate or reject it, and [secondly] to celebrate, once again, the Universe of art as such, precisely because it is always in danger of collapsing.’ Guattari’s language of a double finality speaks to the double ontology of cross-disciplinary projects we are so frequently presented with today, pre- eminently among them art-as-pedagogy. Like all long-term participatory projects, this art must tread the fine line of a dual horizon – faced towards the social field but also towards art itself, addressing both its immediate participants and subsequent audiences. It needs to be successful within both art and the social field, but ideally also testing and revising the criteria we apply to both domains. Without this double finality, such projects risk becoming ‘edu-tainment’ or ‘pedagogical aesthetics’.

I hold their hands, wipe tears from their eyes and snot from their faces, and love them as my own. This is the side of teaching they don’t tell you about—the side that makes the headaches, heartaches, and the dual caffeine-wine addiction worth it.

That was when the top of my head lifted off and half a god backfired somewhere in the middle of my brain. I was the monkey, hitting a bone. I was the obelisk, making them more. I was the antelope, fleeing the cheetah. I was the caterpillar, grabbing the fly. I was a slime mold, both one and many and dual natured, following its instinctual chemical cues, spreading over the rocks of a dying world beneath the cooling corpse of a star so cold it no longer shone in the visible spectrum. But it shone in a warm, lazy light that nourished and encouraged the simple, hardy life on the world below it, and it was welcoming and beautiful in the way only the horrifically ugly can be. Like a mother pit bull, scarred, damaged, maltreated, starving, her body consuming itself to make milk for the squirming pups she licks with tenderness she’s never experienced herself. All things, even stars, eventually die. All life ultimately feeds on death. Life strives in the face of inevitability. We are the anti-entropy. The slime mold has no anger, does not want, is not afraid, has no drive, has no aspirations, no empathy, and no affection. It’s far below all of that. It is life, but with all but the most basic aspect burned away.

And here I stood, a know-nothing mage with witch tendencies, standing on my own, facing off against two columns of power and a pair of dual-mages in sports gear. While being watched by an immensely powerful supernatural of unknown origins.

The Great Hall looked its usual splendid self, decorated for the start-of-term feast. Golden plates and goblets gleamed by the light of hundreds and hundreds of candles, floating over the tables in midair. The four long House tables were packed with chattering students; at the top of the Hall, the staff sat along one side of a fifth table, facing their pupils. It was much warmer in here. Harry, Ron, and Hermione walked past the Slytherins, the Ravenclaws, and the Hufflepuffs, and sat down with the rest of the Gryffindors at the far side of the Hall, next to Nearly Headless Nick, the Gryffindor ghost. Pearly white and semitransparent, Nick was dressed tonight in his usual doublet, but with a particularly large ruff, which served the dual purpose of looking extra-festive, and insuring that his head didn’t wobble too much on his partially severed neck.

Crabtree's Parable of the Cards: “We divide the deck into numbered and face cards, and so we divide the types of men. The numbered cards are the underlings, the parasites of the world. When you play a man who is a numbered card, he looks out only for himself with no consciousness that others are in the game with him. If you wish to be kind, you can say these men are the subordinates of the world, but they are parasites all the same. They attach themselves to someone greater, learning if they are young or inexperienced enough, leeching if they are strong or experienced enough to know better but would rather remain weak. They don’t contribute to the world. They only take from it, and if a man remains in this state, he is no better than a sheep. Numbered men are as disposable and interchangeable as the animals they mimic. The face cards are men who have seen the way the world works, who know the only way to survive is to kill or be killed. These men are the cannibals. They drive and lead the parasites, bluffing them into traps and bleeding them when necessary for their own survival or for that of the parasites they have chosen to protect. Depending on what level of face card they are, they bleed them to serve those they owe allegiance to. This is the way of the world. You may find it harsh or overly simplified. But in the end you will find these are your choices. You may be a face card, or you may be a number. The power to choose is yours. Aces are unique because they can be both a face card and a numbered card. But no matter what they are, they will always be the lowest of the low or the highest of the high—and because of this, they will always be alone. An ace does not evolve, but rather he constantly explores his dual nature. When he leads, he is acutely aware of his underlings, unable to use them with the casualness that his fellow face cards will do. When he is brought low, he is equally aware of the thin veil separating him from where he is supposed to be, and he can’t forget how he and his fellows in servitude should be treated. An ace is seldom at home unless he is with his own kind, and many fall into despair and find themselves wedged quite firmly in the low side of their nature. There are few aces in the world, and so most aces, no matter who they are with, feel alone. And that, my children, is the Parable of the Cards. Take it to heart, because the secret to life lies within it.

Although Victor was the least comfortable in the United States, as a dual citizen he faced the almost certain prospect of being drafted into the Japanese army. Like his father three decades before him, staying abroad kept a mandatory sentence at bay.