Dual Nature Quotes

We used to laugh at our small selves, saying that I was a bad girl trying to be good and that he was a good boy trying to be bad. Through the years these roles would reverse, then reverse again, until we came to accept our dual natures. We contained opposing principles, light and dark.

The complex interplay between our external environment and our internal psychological processes, the dual nature of psychological disruption—both destructive and constructively thought-provoking—is a profound challenge in our human experience. ("Then everything was capsizing.”)

The first thing to remember is the dual nature of your mind. The subconscious mind is constantly amenable to the power of suggestion; furthermore the subconscious mind has complete control of the functions, conditions, and sensations of your body. Trust the subconscious mind to heal you. It made your body, and it knows all of its processes and functions. It knows much more than your conscious mind about healing and restoring you to perfect balance.

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.

One fine moonlit night, Mortain and his Wild Hunt were riding through the countryside when they spied two maids more beautiful than any they had ever seen before. They were picking evening primrose, which only blooms in the moonlight. “The two maids turned out to be Amourna and Arduinna, twin daughters of Dea Matrona. When Mortain saw the fair Amourna, he fell instantly in love, for she was not only beautiful but light of heart as well, and surely the god of death needs lightness in his world. “But the two sisters could not be more different. Amourna was happy and giving, but her sister, Arduinna, was fierce, jealous, and suspicious, for such is the dual nature of love. Arduinna had a ferocious and protective nature and did not care for the way Mortain was looking at her beloved sister. To warn him, she drew her bow and let fly with one of her silver arrows. She never misses, and she didn’t miss then. The arrow pierced Mortain’s heart, but no one, not even a goddess, can kill the god of death. “Mortain plucked the arrow from his chest and bowed to Arduinna. ‘Thank you,’ he said. ‘For reminding me that love never comes without cost

Breathing has the dual nature of being both voluntary and autonomic, which is why the breath illuminates the eternal inquiry about what we can control or change and what we cannot.

Man 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 atowering majesty, and yet he goes back into the ground a few feet in order blindly and dumbly to rot and disappear forever.

It is understood that these gifts have a dual nature, though: a gift is also a responsibility.

It was thus rather the exacting nature of my aspirations than any particular degradation in my faults, that made me what I was, and, with even a deeper trench than in the majority of men, severed in me those provinces of good and ill which divide and compound man's dual nature.

All the jokes about men sitting down on their hats are really theological jokes; they are concerned with the Dual Nature of Man. They refer to the primary paradox that man is superior to all the things around him and yet is at their mercy.

The world' is man's experience as it appears to, and is moulded by, his ego. It is that less abundant life, which is lived according to the dictates of the insulated self. It is nature denatured by the distorting spectacles of our appetites and revulsions. It is the finite divorced from the Eternal. It is multiplicity in isolation from its non-dual Ground. It is time apprehended as one damned thing after another. It is a system of verbal categories taking the place of the fathomlessly beautiful and mysterious particulars which constitute reality. It is a notion labelled 'God'. It is the Universe equated with the words of our utilitarian vocabulary.

The one who re-creates from that which has died is always a double-sided archetype. The Creation Mother is always also the Death Mother and vice versa. Because of this dual nature, or double-tasking, the great work before us is to learn to understand what around and about us and what within us must live, and what must die.

We are all dual natured, Queen Mirabella. Every gift is light and dark. We naturalists can make things grow, but we also coax lobsters into pots, and our familiars tear rabits to shreds. Elementals burn down forests as easily as they water them with rain. The war gift is for protection as well as slaughter. Even those with the sight are often cursed with madness and paranoia. Even the poisoners are also healers.

How blind and unreasoning and arbitrary are some of the laws of nature - the most of them, in fact!

So we must start from this dual nature of intelligence as something both biological and logical.

Mrs. Pontellier was not a woman given to confidences, a characteristic hitherto contrary to her nature. Even as a child she had lived her own small life all within herself. At a very early period she had apprehended instinctively the dual life - that outward existence which conforms, the inward life which questions.

This is our meditation practice as women, calling back the dead and dismembered aspects of ourselves, calling back the dead and dismembered aspects of life itself. The one who re-creates from that which has died is always a double-sided archetype. The Creation Mother is always also the Death Mother and vice versa. Because of this dual nature, or double-tasking, the great work before us is to learn to understand what around and about us and what within us must live, and what must die. Our work is to apprehend the timing of both; to allow what must die to die, and what must live to live.

In his singular character the dual nature alternately asserted itself, and his extreme exactness and astuteness represented, as I have often thought, the reaction against the poetic and contemplative mood which occasionally predominated in him. The

The truth is, there is good and bad in everybody, in every nation, in every race, and in every religion. To hear someone say that all the people that belong to a certain country, race, or religion are bad — is extremely untruthful and makes the person making the statement lose credibility right away. We are all flawed and even nature is flawed. Nobody is perfect, and no country, race or religion is perfect. Duality and polarity are imprinted in everything in nature — in all humans, and even within ourselves. For example, there are those who are ignorant, and those who are wise.

The Realistic Vision recognizes the need for strict moral education through parents, family, friends, and community because people have a dual nature of being selfish and selfless, competitive and cooperative, greedy and generous, and so we need rules and guidelines and encouragement to do the right thing.

The one who re-creates from that which has died is always a double-sided archetype. The Creation Mother is always also the Death Mother and vice versa. Because of this dual nature, or double-tasking, the great work before us is to learn to understand what around and about us and what within us must live, and what must die.

Methods can become an obstacle to abiding in non-dual awareness if the practitioner believes that one must use the practice to renounce something or transform something. Practices are only used to connect to the natural state and stabilize in it.

Through the years these roles would reverse, then reverse again, until we came to accept our dual natures. We contained opposing principles, light and dark.

Perhaps it's simply the dual nature of marriage, the proximity of violence and love.

We all have a dual nature,some of us are just better able to control the energy we expend on each part of it." Lessons for an Urban Goddess

We humans have a dual nature—we are selfish primates who long to be a part of something larger and nobler than ourselves. We are 90 percent chimp and 10 percent bee.93 If you take that claim metaphorically, then the groupish and hivish things that people do will make a lot more sense. It’s almost as though there’s a switch in our heads that activates our hivish potential when conditions are just right.

We used to laugh at our small selves, saying that I was a bad girl trying to be good and that he was a good boy trying to be bad. Through the years these roles would reverse, then reverse again, until we came to accept our dual natures.

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.

The Christian religion alone has been able to cure these twin vices, not by using one to expel the other according to worldly wisdom, but by expelling both through the simplicity of the Gospel. For it teaches the righteous, whom it exalts, even to participation in divinity itself, that in this sublime state they still bear the source of all corruption, which exposes them throughout their lives to error, misery, death and sin; and it cries out to the most ungodly that they are capable of the grace of their redeemer. Thus, making those whom it justifies tremble and consoling those whom it condemns, it so nicely tempers fear with hope through this dual capacity, common to all men, for grace and sin, that it causes infinitely more dejection than mere reason, but without despair, and infinitely more exaltation than natural pride, but without puffing us up.

The first thing to remember is the dual nature of your mind. The subconscious mind is constantly amenable to the power of suggestion; furthermore, the subconscious mind has complete control of the functions, conditions, and sensations of your body.

t was thus rather the exacting nature of my aspirations than any particular degradation in my faults, that made me what I was, and, with even a deeper trench than in the majority of men, severed in me those provinces of good and ill which divide and compound man's dual nature.

Many a man would have even blazoned such irregularities as I was guilty of; but from the high views that I had set before me, I regarded and hid them with an almost morbid sense of shame. It was thus rather the exacting nature of my aspirations than any particular degradation in my faults, that made me what I was and, with even a deeper trench than in the majority of men, severed in me those provinces of good and ill which divide and compound man’s dual nature. In this case, I was driven to reflect deeply and inveterately on that hard law of life, which lies at the root of religion and is one of the most plentiful springs of distress.

To love a woman, the mate must also love her untamed nature. If she takes a mate who cannot or will not love this other side, she shall surely in some way be dismantled and be left to limp about un­repaired. So men, as much as women, must name their dual natures. The most valued lover, the most valuable parent, the most valued friend, the most valuable “wilderman,” is the one who wishes to learn. Those who are not delighted by learning, those who cannot be enticed into new ideas or experiences, cannot develop past the road post they rest at now. If there is but one force which feeds the root of pain, it is the refusal to learn beyond this moment.

Let me put it thus: that from the height of Weissenstein I saw, as it were, my religion. I mean, humility, the fear of death, the terror of height and of distance, the glory of God, the infinite potentiality of reception whence springs that divine thirst of the soul; my aspiration also towards completion, and my confidence in the dual destiny.

Throughout my life, I have always felt torn between my dual contradictory natures. I'm the obedient daughter and devoted friend, but also a self-destructive rebel. I thrive on structure and treasure spontaneity. I am smart, but ignorant. Depressed, but optimistic. Confident but insecure. I have often asked myself which "me" is the true version.

Arnold Sommerfeld hailed the Compton effect—elastic scattering of a photon by an electron—as “probably the most important discovery which could have been made in the current state of physics” because it proved that photons exist, which hardly anyone in 1923 yet believed, and demonstrated clearly the dual nature of light as both particle and wave.

Like Plato, Kant believed that human beings have a dual nature: part animal and part rational. The animal part of us follows the laws of nature, just as does a falling rock or a lion killing its prey. There is no morality in nature; there is only causality. But the rational part of us, Kant said, can follow a different kind of law: It can respect rules of conduct, and so people (but not lions) can be judged morally for the degree to which they respect the right rules. What might those rules be? Here Kant devised the cleverest trick in all moral philosophy. He reasoned that for moral rules to be laws, they had to be universally applicable. If gravity worked differently for men and women, or for Italians and Egyptians, we could not speak of it as a law. But rather than searching for rules to which all people would in fact agree (a difficult task, likely to produce only a few bland generalities), Kant turned the problem around and said that people should think about whether the rules guiding their own actions could reasonably be proposed as universal laws. If you are planning to break a promise that has become inconvenient, can you really propose a universal rule that states people ought to break promises that have become inconvenient? Endorsing such a rule would render all promises meaningless. Nor could you consistently will that people cheat, lie, steal, or in any other way deprive other people of their rights or their property, for such evils would surely come back to visit you. This simple test, which Kant called the “categorical imperative,” was extraordinarily powerful. It offered to make ethics a branch of applied logic, thereby giving it the sort of certainty that secular ethics, without recourse to a sacred book, had always found elusive.

You see, we—all of us—are alike at our core. From the lowest microorganism to the highest form of Sentient, we share the most basic aspects of all living things from protein folds to cellular organization. The secrets lie within the dual nature of intron and exon—expression and suppression and recombination of these—allowing life to seek infinite forms.

I couldn’t very well let her threaten me, could I? No, I could not. So I choked her to show her I wasn’t helpless.

Form two naturals into a dual-mage team, and they could undo this fog, cracking this kingdom open like an egg.

ché due nature mai a fronte a fronte

Life felt better when you enjoyed the positive instead of lingering on the negative.

In light of this pointlessness of existence rejectionism finds a dual objection to the business of procreation. It conscripts sentient beings to a lifetime of vexations and sufferings which they might be spared. Second, it perpetuates the unnecessary and pointless game of existence, taking it for granted as ‘natural’ and/ or legitimizing it with all sorts of rationalizations.

We humans have a dual nature—we are selfish primates who long to be a part of something larger and nobler than ourselves. We are 90 percent chimp and 10 percent bee. If you take that claim metaphorically, then the groupish and hivish things that people do will make a lot more sense. It’s almost as though there’s a switch in our heads that activates our hivish potential when conditions are just right.

Patriarchal castration has two forms: captivity and possession. In captivity, the ego remains totally dependent upon the father as the representative of collective norms—that is, it identifies with die lower father and thus loses its connection with the creative powers. It remains bound by traditional morality and conscience, and, as though castrated by convention, loses the higher half of its dual nature.

Duality is an inherent condition of life. Everything that exists is double. Man is a dual creature with contrary principles embedded in his nature. They war within him and present attitudes to life which are antagonistic. This conflict is the eternal enterprise, the war in heaven, the never-ending struggle of the younger or inner man of imagination to assert His supremacy over the elder or outer man of sense.

The essential nature of samvit is the subtle stir of spanda. The introverted and extroverted movements of spanda cause samvit to manifest itself in both the noumenal and phenomenal aspects of creation. These two aspects of samvit are known in Shaivism as Shiva (transcendent) and Shakti (universal). Shiva and Shakti are the two names given to the monistic Absolute (Paramasiva) when it is being considered in its dual aspects of eternal and transcendent changelessness (Shiva), and the ever-changing and immanent manifestation of universal appearances (Shakti). — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 17–18.

Human life is inherently dualistic. It consists of or is explicable as two fundamental entities, including rivalries between subject and object, mind and matter, and conflict between the benevolent and the malevolent forces. Opposition in the universe creates a dynamic living universe composed of good and evil, body and soul. Human thoughts and feelings are the communal products of the conscious and unconscious mind’s interpretation of a constant flow of coded and symbolic dialogue.

If we were created from the very fiber of our birth parents' physical and emotional beings, don't you think our need to think about them would be innate? If we had primal conversations with our mother in the womb, wouldn't you say it is natural for us to think about her as we are growing up and growing old? And if our birth father's DNA helped determine the color of our hair and eyes, wouldn't you say that he is just as much a part of us as our mother and it is normal to want a relationship with him? Wherever we are in the spectrum of perceptions about our birth parents, we must rest assured that our thoughts are normal and healthy. They are part of the fiber of our being. Part of the package of being adopted. It is all about our identity...our dual identity.

Meanwhile, people are busy using fractals to explain any system that has defied other, more reductionist approaches. Since they were successfully applied by IBM's Benoit Mandlebrot to the problem of seemingly random, intermittent interference on the phone lines, fractals have been used to identify underlying patterns in weather systems, computer files, and bacteria cultures. Sometimes fractal enthusiasts go a bit too far, however, using these nonlinear equations to mine for patterns in systems where none exist. Applied to the stock market to consumer behavior, fractals may tell less about those systems than about the people searching for patterns within them. There is a dual nature to fractals: They orient us while at the same time challenging our sense of scale and appropriateness. They offer us access to the underlying patterns of complex systems while at the same time tempting us to look for patterns where none exist. This makes them a terrific icon for the sort of pattern recognition associated with present shock—a syndrome we'll call factalnoia. Like the robots on Mystery Science Theater 3000, we engage by relating one thing to another, even when the relationship is forced or imagined. The tsunami makes sense once it is connected to chemtrails, which make sense when they are connected to HAARP. It's not just conspiracy theorists drawing fractalnoid connections between things. In a world without time, any and all sense making must occur on the fly. Simultaneity often seems like all we have. That's why anyone contending with present shock will have a propensity to make connections between things happening in the same moment—as if there had to be an underlying logic.

Wilson’s way of keeping in mind the dual aspects of the Furby’s nature seems to me a philosophical version of multitasking, so central to our twentieth-century attentional ecology. His attitude is pragmatic. If something that seems to have a self is before him, he deals with the aspect of self he finds most relevant to the context.

Wine, today as yesterday and tomorrow, continues to symbolize dual communion: on the one hand with nature and the soil, through the mystery of plant growth and the miracle of fermentation, and on the other with man, who wanted wine and was able to make it by means of knowledge, hard work, patience, care and love; for nothing worthwhile is achieved without love.

As a thought experiment, von Neumann's analysis was simplicity itself. He was saying that the genetic material of any self-reproducing system, whether natural or artificial, must function very much like a stored program in a computer: on the one hand, it had to serve as live, executable machine code, a kind of algorithm that could be carried out to guide the construction of the system's offspring; on the other hand, it had to serve as passive data, a description that could be duplicated and passed along to the offspring. As a scientific prediction, that same analysis was breathtaking: in 1953, when James Watson and Francis Crick finally determined the molecular structure of DNA, it would fulfill von Neumann's two requirements exactly. As a genetic program, DNA encodes the instructions for making all the enzymes and structural proteins that the cell needs in order to function. And as a repository of genetic data, the DNA double helix unwinds and makes a copy of itself every time the cell divides in two. Nature thus built the dual role of the genetic material into the structure of the DNA molecule itself.

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.

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.

The dissolving, uniting forces combine what to us have been incompatible: attraction with repulsion, darkness with light, the erotic with the destructive.  If we can allow these opposites to meet they move our inner resonance to a higher vibratory plane, expanding consciousness into new realms.  It was exciting, through my explorations some of which I share in later chapters, to learn firsthand that the sacred marriage or coniunctio, the impulse to unite seeming opposites, does indeed seem to lie at the heart of the subtle body’s imaginal world. One important characteristic of the coniunctio is its paradoxical dual action.  The creative process of each sacred marriage, or conjoining of opposites, involves not only the unitive moment of joining together in a new creation or ‘third,’ but also, as I have mentioned, a separating or darkening moment.5 The idea that “darkness comes before dawn” captures this essential aspect of creativity.  To state an obvious truth we as a culture are just beginning to appreciate.  In alchemical language, when darkness falls, it is said to be the beginning of the inner work or the opus of transformation. The old king (ego) must die before the new reign dawns. The early alchemists called the dark, destructive side of these psychic unions the blackness or the nigredo.  Chaos, uncertainty, disillusionment, depression, despair, or madness prevails during these liminal times of  “making death.” The experiences surrounding these inner experiences of darkness and dying (the most difficult aspects were called mortificatio) may constitute our culture’s ruling taboo. This taboo interferes with our moving naturally to Stage Two in the individuating process, a process that requires that we pass through a descent into the underworld of the Dark Feminine realities of birthing an erotic intensity that leads to dying. Entranced by our happily-ever-after prejudiced culture, we often do not see that in any relationship, project or creative endeavor or idea some form of death follows naturally after periods of intense involvement.  When dark experiences befall, we tend to turn away, to move as quickly as possible to something positive or at least distracting, away from the negative affects of grieving, rage, terror, rotting and loss we associate with darkness and dying. As

The goal of all principled people is to recognize truth. Simple or complex thoughts and feelings standing alone rarely express any universal truths. Thoughts and feelings combine to create profound truths and compose extravagant falsities. Truth making exposes certain falsehoods, and lies shed light upon irrefutable truths. Art reveals the pageantry of nature along with the unmitigated grotesqueness that accompanies an earthly life. The search for truth begins with an intellectual journey into darkness whereas the search for beauty requires an imaginative act trussed with the classical beauty of Apollonian lightness. Aesthetic appreciation represents the perfect reconciliation of the sensual and rational parts of humankind’s animalistic nature. Similar to aesthetic experience – contemplation of beauty without imposition of a worldly agenda – love depends upon human sensory-emotional values, a judgement of values and sentiments.

When one speaks of humanity, the idea is fundamental that this is something which separates and distinguishes man from nature. In reality, however, there is no such separation: “natural” qualities and those called truly “human” are inseparably grown together. Man, in his highest and noblest capacities, is wholly nature and embodies its uncanny dual character. Those of his abilities which are terrifying and considered inhuman may even be the fertile soil out of which alone all humanity can grow in impulse, deed, and work.

Santayana speaks of men and women being propelled toward one another by material forces that control their appetites, their desires, their sexual inclinations. He then goes on to show how different all this is once love intervenes. In an imaginative act the lover uses the beloved as a reminder of some ideal object that she approximates. His love expresses a dual devotion: first to the ideal object, itself an effect of man's imagination; and second to the beloved, whom he appreciates as the partial embodiment of beauty or goodness.

To be a human is to have a soul, Socrates and Plato tell us. Our soul is our true essence, our true identity. It is the soul that actively seeks to unlock the mysteries of the world, including the truth about reality. Reality turns out to have a dual nature. Yes, Socrates said, the world is one of constant change and flux: as Heraclitus said, that’s the visible world around us. In Socrates’s and Plato’s terms, it’s the world of Becoming. But there is also a realm of Permanence that Parmenides described, a higher reality that we grasp not through our senses, but through our reason alone. This is the world of Being, which is divine, “the realm of the pure and everlasting and immortal and changeless,” just as Socrates told visitors in his prison cell.10 Our soul serves as the essential bridge between these two worlds. Like Being, it is (Socrates says) immortal and rational. But it also dwells in the world of Becoming, because of its adherence to the body. On one side of the bridge lies a world of error and illusion; on the other, of wisdom and truth. Yet for most people—indeed, for all but a very few people—that bridge has been washed out.

Such are the incalculable effects of that negative passion of indifference, that hysterical and speculative resurrection of the other. Racism, for example. Logically, it should have declined with the advance of Enlightenment and democracy. Yet the more hybrid our cultures become, and the more the theoretical and genetic bases of racism crumble away, the stronger it grows. But this is because we are dealing here with a mental object, an artificial construct, based on an erosion of the singularity of cultures and entry into the fetishistic system of difference. So long as there is otherness, strangeness and the (possibly violent) dual relation -- as we see in anthropological accounts up to the eighteenth century and into the colonial phase -- there is no racism properly so-called. Once that `natural' relation is lost, we enter into a phobic relationship with an artificial other, idealized by hatred. And because it is an ideal other, this relationship is an exponential one: nothing can stop it, since the whole trend of our culture is towards a fanatically pursued differential construction, a perpetual extrapolation of the same from the other. Autistic culture by dint of fake altruism. All forms of sexist, racist, ethnic or cultural discrimination arise out of the same profound disaffection and out of a collective mourning, a mourning for a dead otherness, set against a background of general indifference -- a logical product of our marvellous planet-wide conviviality. The same indifference can give rise to exactly opposite behaviour. Racism is desperately seeking the other in the form of an evil to be combated. The humanitarian seeks the other just as desperately in the form of victims to aid. Idealization plays for better or for worse. The scapegoat is no longer the person you hound, but the one whose lot you lament. But he is still a scapegoat. And it is still the same person.

Wrecked and despondent at midlife, I need to undertake a strict personal evaluation that will lead to personal transformation. I must be willing to start afresh and attempt to make myself anew. In order to begin all over and not culminate in the same deadhead rut as before, I admit to harboring personal insecurities and boldly confront my greatest fears. In order to establish an altered foundation that will support a revised self, I commence by asking the pertinent questions. If I run fast enough and long enough, can I quash slavish personal demons and capture an elusive self? Can I exercise the self-discipline to eliminate the artificial screens that I hide behind in order to peer out at the formidable world? Do I possess the personal audacity to explore unfamiliar terrain and the internal grit to dual the primal flex of nature’s power while accepting on equal terms the thrall and tragic beauty of surviving in a violent habitat?

She had only to call and Mary would come, bringing all her faith, her youth and her ardour. Yes, she had only to call, and yet—would she ever be cruel enough to call Mary? Her mind recoiled at that word; why cruel? She and Mary loved and needed each other. She could give the girl luxury, make her secure so that she need never fight for her living; she should have every comfort that money could buy. Mary was not strong enough to fight for her living. And then she, Stephen, was no longer a child to be frightened and humbled by this situation. There was many another exactly like her in this very city, in every city; and they did not all live out crucified lives, denying their bodies, stultifying their brains, becoming the victims of their own frustrations. On the contrary, they lived natural lives—lives that to them were perfectly natural. They had their passions like everyone else, and why not? They were surely entitled to their passions? They attracted too, that was the irony of it, she herself had attracted Mary Llewellyn—the girl was quite simply and openly in love. 'All my life I've been waiting for something...' Mary had said that, she had said: 'All my' life I've been waiting for something...I've been waiting for you.' Men—they were selfish, arrogant, possessive. What could they do for Mary Llewellyn? What could a man give that she could not? A child? But she would give Mary such a love as would be complete in itself without children. Mary would have no room in her heart, in her life, for a child, if she came to Stephen. All things they would be the one to the other, should they stand in that limitless relationship; father, mother, friend, and lover, all things—the amazing completeness of it; and Mary, the child, the friend, the beloved. With the terrible bonds of her dual nature, she could bind Mary fast, and the pain would be sweetness, so that the girl would cry out for that sweetness, hugging her chains always closer to her. The world would condemn but they would rejoice; glorious outcasts, unashamed, triumphant!

The Seven Great Egyptian Hermetic Principles The Principle of Mentalism—“The all is mind: the universe is mental.” The Principle of Correspondence—“As above, so below; As below, so above.” The Principle of Vibration—“Nothing rests; everything moves; everything vibrates.” The Principle of Polarity—“Everything is dual; everything has poles; everything has its pair of opposites; like and unlike are the same; opposites are identical in nature, but different in degree; extremes meet; all truths are but half-truths; all paradoxes may be reconciled.” The Principle of Rhythm—“Everything flows, out and in; everything has its tides; all things rise and fall; the pendulum swing manifests in everything; the measure of the swing to the right is the measure of the swing to the left; rhythm compensates.” The Principle of Cause and Effect—“Every cause has its effect; every effect has its cause; everything happens according to the law; chance is but a name for law not recognized; there are many planes of causation, but nothing escapes the law.” The Principle of Gender—“Gender is in everything; everything has its masculine and feminine principles; gender

In what way can it act as master? Through scores of incarnations, the ‘self ’ we end up with is derived from the attributes with which we endow our God, the abstract Ego or conceptive principles. All conception is a denial of the Kiã, and hence we human beings are its opposition, our own evil. As we are the offspring of ourselves, we are the conflict between whatever we deny and assert of the Kiã. It would seem that we cannot be too careful in our choice, for it determines the body we inhabit. Thus forever from ‘self ’ do I fashion the Kiã, which may be without likeness, but which may be regarded as the truth. From this process is the bondage made, and not through intellect shall we be free from it. The law of Kiã is always its own original purpose, undetermined by anything else, and its emanations are unchanging. Through our own conceptive process things materialize, and take their nature from that duality. Human beings take their law from this refraction, and their ideas create their reality. With what do they balance their ecstasy? They pay measure for measure with intense pain, sorrow, and miseries. With what do they balance their rebellion? Of necessity, with slavery! Duality is the law, and realization by experience relates and opposes by units of time. Ecstasy for any length of time is difficult to obtain, and takes a lot of work. The conditions of consciousness and existence would seem to be various degrees of misery alternating with gusts of pleasure and some more subtle emotions. Consciousness of existence consists of duality in some form or other. From it are created the illusions of time, size, entity, etc.: the world’s limit. The dual principle is the quintessence of all experience, and no ramification has enlarged its primordial simplicity, but can only be its repetition, modification or complexity: its evolution can never be complete. It can never go further than the experience of self, so returns and unites again and again, ever an anti-climax. Its evolution consists of forever returning to its original simplicity by infinite complication. No man shall understand its ‘reason why’ by looking at its workings. Know it as the illusion that embraces the learning of all existence. It is the most aged one who grows no wiser, and is the mother of all things. Therefore believe all ‘experience’ to be an illusion, and the result of the law of duality. Just as space pervades an object both inside and outside it, similarly within and beyond this ever-changing cosmos, there is this single principle.

These passages (Nietzsche, GM, 2.16) have an uncanny dual-aspect quality to them, with master morality oscillating between being a mythic trace of our wholly animal past (the articulation of a state of nature) and a specific mode of organizing the cultural dimension of any genuinely human life, and slave morality oscillating between being a later such mode and being the mythical means by which the human animal enters into culture in the first place (by dividing himself in two). Either way, however, the priests who lead the revolution are plainly possessed of an inner life of very significant depth and richness, and so must have already been marked by the very self-scrutinizing, life-denying value-system that Nietzsche’s account also tells us they create in order to marshal their slave army. But if Nietzsche finds himself affirming the paradoxical conclusion that slave morality makes possible not only its cultural hegemony but also its own existence, that indicates a fundamental tendency on his part to view this life-denying value-system as having always already left its traces on human life—as being what first makes genuinely human life possible, and indeed what first makes human beings and the world in which they live at once interesting, profound, momentous, and promising.

A person can be recognized or granted citizenship on a number of bases. Usually citizenship based on circumstances of birth is automatic, but an application may be required. Citizenship by birth (jus sanguinis). Born within a country (jus soli). Some people are automatically citizens of the state in which they are born. Most countries in the Americas grant unconditional jus soli citizenship, while it has been limited or abolished in almost all other countries. Citizenship by marriage (jus matrimonii). Naturalization. States normally grant citizenship to people who have entered the country legally and been granted permit to stay, or been granted political asylum, and also lived there for a specified period. In some countries, naturalization is subject to conditions which may include passing a test demonstrating reasonable knowledge of the language or way of life of the host country, good conduct (no serious criminal record) and moral character (such as drunkenness, or gambling), vowing allegiance to their new state or its ruler and renouncing their prior citizenship. Some states allow dual citizenship and do not require naturalized citizens to formally renounce any other citizenship. Citizenship by investment or Economic Citizenship. Wealthy people invest money in property or businesses, buy government bonds or simply donate cash directly, in exchange for citizenship and a passport.

Therefore, when labour-saving technology reduces total socially necessary labour time (per commodity – for an increase in the number of commodities made may increase socially necessary labour time in absolute terms), there tends to be a relative fall in the surplus value contained in the total value of commodities, ie less surplus value per commodity, despite the fact that the rate of exploitation has increased, ie that each worker is now giving the capitalist more surplus labour time and therefore producing more surplus value relative to their necessary labour. As Grossman says: “Technological progress means that since commodities are created with a smaller expenditure of labour their value falls. This is not only true of the newly produced commodities. The fall in value reacts back on the commodities that are still on the market but which were produced under the older methods, involving a greater expenditure of labour time. These commodities are devalued.”[67] The very possibility of crisis is contained in the contradictory nature of the commodity. It is at once an object of use, or use-value, and something that can be exchanged for another thing, an exchange-value. Since different commodities contain different magnitudes of value and therefore cannot be directly exchanged, the creation of money proceeds logically and historically from the contradiction. It is not the exchange of commodities which regulates the magnitude of their value, but the magnitude of their value which controls their exchange value. Exchange-value is the only form in which the value of commodities can be expressed. Someone will buy a use-value because they need or want it, but only if they can exchange it for something else, ie money. If they do not have enough money, they cannot buy it, and profit goes unrealised. But to focus on this final ‘surface level’ aspect is what produces the mistaken underconsumptionist theory, for it forgets or ignores where it arose from – the dual character of the commodity.

When one develops one’s natural needs, desires, inclinations, and capacities in ways that harmonise and unify one’s inner psychological states and fits these into a grand natural order that facilitates successful action in the world, and when one reaches the point where one regularly and spontaneously achieves these dual aims, one feels that one is one’s element, has found one’s home, and is performing one’s proper role in the world. Such action generates a special feeling of joy or happiness not only for those who behave this way but also for those who observe such behaviour.

The correct course lies in a synthesis of the two poles of the women’s movement—its special nature and its general nature—and in always making the interrelationship clear. We are independent and connected; we have an equal and dual responsibility—to ourselves and to others. The interpenetration itself is more important than either the separateness of our oppression as women or the togetherness of our role as political radicals. We refuse to be forced to choose sides in a game of false contradictions. Logically, historically and politically, we are able to reconcile what is atone and the same time identical and different. Through dialectic instead of formal, mechanistic reasoning, we can chart our own course.

Many AI researchers today claim that their systems are cognitively inspired (in particular inspired by the popular System 1/System 2 distinction introduced by Daniel Kahneman in his dual-process theory) just because their decision-making mechanisms couple both fast routines and slow decision-making strategies. This is a clear example (one of the many in the field) of the misconceptions that have been raised by the shallow ascription of labels coming from the cognitive vocabulary to the behavior and/or design of such systems. Unfortunately, it is not sufficient to just implement “fast” and “slow” mechanisms in an artificial system to claim any kind of cognitive inspiration or of cognitive plausibility. To make one of these claims, in fact, one should build and integrate algorithms in a way that is much more constrained with respect to such a generic and shallow description of how an intelligent system (natural or artificial) works (note: the book Daniel Kahneman - Thinking, Fast and Slow (2011) was written for a popular audience and therefore contains obvious oversimplifications of the dual-process theory of reasoning. Unfortunately, many people in AI have considered the book as a scientific publication ignoring the actual scientific papers laying down the theory). For example, one should consider "how” such fast or slow mechanisms are built, how they interact between them (both within the System 1/System 2 components and between them), how they evolve over time (e.g. System 2 mechanisms can be “automatized” and become System 1 routines) etc. In Cognitive Design for Artificial Minds, the distinction between these “shallow” and “constrained” systems is made clear by introducing the “functional” and “structural” design approaches and by exploring the different explanatory roles that such design perspectives put in place.

Like machines, living things need both special boundary conditions and the laws of nature in order to function. But neither is reducible to the other. Function can only be understood by reference to the boundary conditions. The laws say nothing about function. The boundary conditions, on the other hand, are impotent without the laws. “The existence of dual control in machines and living mechanisms,” says Polanyi, “represents a discontinuity between machines and living things on the one hand and inanimate nature on the other.

He was, of course, only a dog, an animal like all the rest, but at the same time he had a dual and mysterious nature. I too loved him for his combination of simplicity and variety. Now he is dead, like my father to whom I gave him, and he lies buried under an almond tree overlooking the sea, in Liguria, that land of mine where I can no longer set foot, because those in power, in their fear of all that is sacred, seem to have discovered that I too have a dual nature and am, like my dog, half baron and half lion.

Observer: “In our being, where the tangible meets the intangible, there lies a duality as ancient as time itself - the ego and the essence. These twin forces, ever-present and perpetually intertwined, are the sun and moon of our inner universe, each holding sway over the landscape of our spirit in a dance as old as the stars.” Sun: “I am the essence, the unwavering light within. A constant, unfiltered sun, burning at the core of our being. Untouched by the transient world, I am the eternal truth in your heart, the perpetual whisper of your authentic self.” Moon: “And I, the ego, mirror the silver luminescence of experience. Shaped by the ebb and flow of life’s tides, I reflect the lessons, beliefs, and identities formed through your journey. In me, the tales of your identity are woven through societal norms and cultural echoes, ever-evolving and dynamic.” Sun: “Unlike you, who waxes and wanes, I am a perpetual beacon. I am solid, the silent guide amidst the storms of life, illuminating the path to enlightenment. I am the light that shines beyond all darkness, the eternal truth within.” Moon: “True, I may dance in shadows, casting illusions, but through my reflective glow, I bring lessons, growth, and an understanding of our place in the material world. My phases are a reminder of life’s impermanence and the transformative power of introspection and self-inquiry.” Sun: “It is in recognizing our dual nature that the process of transformation begins. From the unexamined to the enlightened existence, I offer wisdom, authenticity, and a connection to the eternal. Understanding the self is the key to liberation.” Moon: “Together, we form the yin and yang of existence. My reflective lessons and your radiant wisdom define the human experience. In understanding our dance, one finds the rhythm of their soul, a balance between action and introspection, between the material world and the spiritual journey.” Sun: “The journey of self is thus a celestial voyage between us. Embracing both my luminescence and your reflection leads to harmony, living attuned to the eternal rhythm of light and shadow.

It is understood that these gifts have a dual nature, though: a gift is also a responsibility. If the bird’s gift is song, then it has a responsibility to greet the day with music.

Preaching has a dual nature. It rests on two pillars: the what and the how. The what is the content—the words you say. The how is the delivery—the way you communicate the words.

To translanguage is to speak naturally and freely, without regard for the restrictions established by the boundaries of named languages, without heed for the constraints that give dual names and borders and limits to the bilingual’s unitary competence.

I fundamentally reject the binary inherent within the structure of the inquiry itself. I embrace the non-dual nature of all reality present and flowing through all of creation.

Understanding this dual nature in women sometimes causes men, and even women themselves, to close their eyes and hail heaven for help. The paradox of women’s twin nature is that when one side is more cool in feeling tone, the other side is more hot . When one side is more lingering and rich relationally, the other may be somewhat glacial. Often one side is more happy and elastic, while the other has a longing for “I know not what.” One may be sunny, while the other is bittersweet and wistful. These “two-women-who-are-one” are separate but conjoined elements which combine in the psyche in thousands of ways.

As in other fairy tales, masculine' forces can carry Bluebeardlike or murderous Mr. Fox sorts of energy and thereby attempt to demolish the dual nature of women. That sort of suitor cannot tolerate duality and is looking for perfection, for the one truth, the one immovable, unchangeable feminina substancia, feminine substance, embodied in the one perfect woman. Ai! If you meet this kind of person, run the other way as fast as you can. It is better to have a Manawee-type lover both within and without: He is a much better suitor, for he is intensely devoted to the idea of the Two.

I alternated between attempting to make the easy look difficult and the difficult look easy, for this is the dual nature of men in the company of women.

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

We humans have a dual nature—we are selfish primates who long to be a part of something larger and nobler than ourselves.

As a creature with a dual nature, to deny one risked the other. Several shifters had chosen one side, human or wolf. Most of them had driven themselves into madness. The balance in-between was often hard to find, but it was always worth it.

In the world of premium, flame broils there are basically two roads that the makers appear to seek after. We have the do everything models and the particular objective models. Do everything flame broils concentrate on presenting to you a wide range of highlights for a better than average taste of close everything a barbecue can do while alternate concentrate on things like infrared barbecuing, warm maintenance or self-cleaning. This Weber Summit show is a do everything flame broil that matches premium stainless steel with different cooking alternatives, great power, and a cost around $1899 on the lower end for premium barbecues. Weber Summit 7170001 S-470 Stainless-Steel 580-Square-Inch 48,800-BTU Liquid-Propane Gas Grill With a ton of experience in grill design Weber brings to market this heavy duty premium grill. Here we have four main burners pumping 48,800 BTU’s of cooking power over propane gas. It doesn’t stop there though the highlight of this model is all of its grilling utility. Features 580-square-inch 48,800-BTU gas grill with stainless-steel cooking grates and Flavorizer bars Front-mounted controls; 4 stainless-steel burners; Snap-Jet individual burner ignition system Side burner, Sear Station burner, smoker burner, and rear-mounted infrared rotisserie burner Enclosed cart; built-in thermometer; requires a 20-pound LP tank (sold separately); LED fuel gauge - LP models only Measures 30 inches long by 66 inches wide by 57 inches high; 5-year limited warranty SABER SS 500 Premium Stainless Steel 3 Burner Gas Grill Silver is a valuable mineral and also an extravagant color as the natural color of stainless steel why would you not want to go all out. With that in mind, we have this Saber SS 500 premium gas grill. This grill features a completely stainless steel build housing three infrared burners for precise temperature contro Features Constructed with commercial grade 304 stainless steel for lasting durability Uses a patented infrared cooking system for even temperature, no flare-ups and 30% less propane consumption Dual tube side burner is ideal for greater versatility of using woks, skillets and pots, as well as boiling and frying side dishes and sauces 2 internal halogen lights so you can grill at any time of day Napoleon Grills PRO500RSIBPSS-2 Prestige Pro Series Gas Grills Propane The grilling extends beyond your basic setup with a heavy duty rear infrared rotisserie burner and a side infrared burner for searing purposes so whether you want a succulent roast of a hibachi style feast, burgers and hot dogs are just the beginning. Features 80, 000 BTU's Six burners 900 in total cooking area Premium stainless Steel construction

transformational leaders understand (at least implicitly) that human beings have a dual nature. They set up organizations that engage, to some degree, the higher level of that nature. Good leaders create good followers, but followership in a hivish organization is better described as membership. POLITICAL

energies and the celestial energies flowing in simultaneously on the breath, from below and from above, unifying at the heart. This dual stream balances the energies coming into union at the heart. Be aware of your consciousness residing in the body, but know that this is not the only place it resides. See your body sitting within this shaft of light, but now move your consciousness above the body. Shift your awareness to a place about one foot above the head but still within the shaft of light. Visualize yourself dissolving into your natural state as a particle of light. Look down at your body. It is maintained below you on the chair, but you as spirit are everywhere at once. Now drift down the shaft of light into your body. Flow past the head into the chest area. Feel yourself glide into that sacred heart space. How does it feel to be there? All of the energy from below and above flow and join you there. How does it feel? You can sense the head far above you and the feet far below. They are not the real you. How does the real you feel? Dwelling with your consciousness in this sacred space, hear these words: ‘Spirit of Great Healer, awaken within this heart.

The principle of the electron microscope was first discovered in 1927 by Drs Clinton J. Davisson and Lester H. Germer of the Bell Telephone Laboratories, New York City, who found that the electron had a dual personality partaking of the characteristic of both a particle and a wave. The wave quality gave the electron the characteristic of light and a search was begun to devise means for ‘focusing’ electrons in a manner similar to the focusing of light by means of a lens. “For his discovery of the Jekyll-Hyde quality of the electron, which corroborated the prediction made in 1924 by De Broglie, French Nobel Prize-winning physicist, and showed that the entire realm of physical nature had a dual personality, Dr Davisson also received the Nobel Prize in physics.” “The stream of knowledge,” Sir James Jeans writes in The Mysterious Universe, “is heading towards a non-mechanical reality; the universe begins to look more like a great thought than like a great machine.” Twentieth-century science is thus sounding like a page from the hoary Vedas.

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.

One consistent feature stood out: The samples all displayed a striking depletion of white blood cells within the lymph nodes and bone marrow, precisely the tissues that become packed with the feverishly dividing cells of lymphoma patients. Two Yale pharmacologists, Louis Goodman and Alfred Gilman, who had contracted to study the therapeutic effects of nitrogen mustard, made the connection. In a burst of imagination they entertained the possibility that the war gas possessed a dual nature, that it was a strange Jekyll-and-Hyde compound that could exist both on the battlefield and within a physician’s clinic.

...the Virgin of Guadalupe was not a mere Christian front for the worship of a pagan goddess. The adoration of Guadalupe represented a profound change of Aztec religious belief...The pagan Tonantzin was a dual-natured earth goddess who fed her Mexican children and devoured their corpses. She wore a necklace of human hands and hearts with a human skull hanging over her flaccid breasts, which nursed both gods and men. her idol depicts her as a monster with two streams of blood shaped like serpents flowing from her neck. Like other major deities in the Aztec pantheon, Tonantzin was both a creator and destroyer...The Christian ideals of beauty, love, and mercy associated with the Virgin of Guadalupe were never attributed to the pagan deity." William Madsen, "Religious Syncretism", Handbook of Middle American Indians, Vol. 6, p.378.

human nature of their origins runs counter to the prevailing cultural view of the ancient Near East. In the Genesis narrative, we see man becoming a contributor under God in the ongoing work of creation, through the development of culture. We learn that city life is not to be seen as simply a punishment for humanity after the banishment from the garden. Rather the city has inherent capacities for bringing human beings together in such a way that enhances both security and culture making. However, as can be seen in the line of Cain, these capacities, under the influence of sin and rebellion against God, can be generators of great evil. The song of Lamech, Cain’s descendant, shows the Cainite city dwellers using all their advances to form a culture of death (Gen 4:23 – 24). Here is the first clear indicator of the dual nature of the city. Its capability for enormous good — for the culture-making creation of art, science, and technology — can be used to produce tremendous evil. Henri Blocher does not consider it a coincidence that the first mention of anti-God culture making is tied to the first instance of city building, but he warns against drawing the wrong conclusion: It is no doubt significant that [in Genesis 4] progress in arts and in engineering comes from the “city” of the Cainites. Nevertheless, we are not to conclude from this that civilization as such is… the fruit of sin. Such a conclusion would lead us to Manichaeism or to the views of Jean-Jacques Rousseau… The Bible condemns neither the city (for it concludes with the vision of the City of God) nor art and engineering.14 Blocher may be responding to writers such as Geerhardus Vos, who in his Biblical Theology points to “the problem

Walter Lippman, advised his readership not to judge Germany on the basis of Nazi radicals. He argued that people possessed a “dual nature.” He wrote, “To deny that Germany can speak as a civilized power because uncivilized things are being said and done in Germany is in itself a deep form of intolerance.

C18: A child is autistic or has Asperger's syndrome. Should we use one language only with the child? Children diagnosed with a specific autism spectrum disorder have a greater or lesser degree of impairment in language and communication skills, as well as repetitive or restrictive patterns of thought and behaviour, with delays in social and emotional development. Such children use language in restricted ways, expecting much consistency in language and communication, and are less likely to learn through language. However, such children may experience the social and cultural benefits of bilingualism when living in a dual language environment. For example, such children may understand and speak two languages of the local community at their own level. Like many parents of children with language impairment, bilingualism was frequently blamed by teachers and other professionals for the early signs of Asperger's, and a move to monolingualism was frequently regarded as an essential relief from the challenges. There is almost no research on autism and bilingualism or on Asperger's syndrome and bilingualism. However, a study by Susan Rubinyi of her son, who has Asperger's syndrome, provides insights. Someone with the challenge of Asperger's also has gifts and exceptional talents, including in language. Her son, Ben, became bilingual in English and French using the one parent–one language approach (OPOL). Susan Rubinyi sees definite advantages for a child who has challenges with flexibility and understanding the existence of different perspectives. Merely the fact that there are two different ways to describe the same object or concept in each language, enlarges the perception of the possible. Since a bilingual learns culture as well as language, the child sees alternative ways of approaching multiple areas of life (eating, recreation, transportation etc.) (p. 20). She argues that, because of bilingualism, her son's brain had a chance to partly rewire itself even before Asperger's syndrome became obvious. Also, the intense focus of Asperger's meant that Ben absorbed vocabulary at a very fast rate, with almost perfect native speaker intonation. Further Reading: Rubinyi, S. (2006) Natural Genius: The Gifts of Asperger's Syndrome . Philadelphia & London: Jessica Kingsley Publishers.

There may not be an emotion more complex than the dual stations of pride. The positive connation of pride – the telluric current resulting from both natural causes and interactions of human beings – flows from the conception of applying a person’s best effort to accomplish worthwhile tasks. The negative connotation of pride refers to an inflated sense of one’s personal status or accomplishments.

Kinship facts can be seen as simultaneously part of nature and part of culture. Kinship performed a kind of dual function ± it was based in a nature that was itself regarded as the grounding for culture, and it also provided an image of the relation between culture and nature (ibid. 198).

Second, I address the issue of the duplex gratia Dei; that is, how they treated the “double grace of God,” or dual benefit, arising from gracious union with Christ—namely, justification as an imputed declaration of the forgiveness of sins as well as a righteous standing before God, clothed in Christ’s righteousness, achieved by Christ alone, given by grace alone, received through faith alone, and the call to grow in godliness—in other words, to pursue sanctification viewed as not only a salutary but a necessary consequence of such a gracious faith-union.

This involves a lengthy restatement, in plain language, of the point made in more Hegelian terms in the Grundrisse. The dual nature of commodities, which can be seen as use-values or exchange-values, affects labour too. What is special about labour, though, is that it is the measure of exchange-value.

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.

These “conflicted conservatives” label themselves as conservative because that word describes them well in the nonpolitical parts of their lives. They go to church and are generally wary of change. That is not the same thing as having a conservative political ideology, especially when one’s preferences about specific areas of government involvement are more likely to be liberal than conservative. Yet because of the dual nature of political identity, it is possible to be simultaneously liberal and conservative: symbolically conservative, but operationally liberal.