Elements And Compounds Quotes

If you don't know how to pronounce a word, say it loud!" (William Strunk) ... Why compound ignorance with inaudibility?

Hydrogen is used in more compounds (nearly 100) than any other element because it can form bonds with almost all metals, metalloids, and non-metals. Some of the most common hydrogen compounds are water (H2O), Hydrogen Peroxide (H202) and table sugar (C12H220111)

I remember a day in class when he leaned forward, in his characteristic pose - the pose of a man about to impart a secret and croaked, "If you don't know how to pronounce a word, say it loud! If you don't know how to pronounce a word, say it loud! "This comical piece of advice struck me as sound at the time, and I still respect it. Why compound ignorance with inaudibility? Why run and hide?

For wicked people to do evil requires money, and good people superstition. Combining these elements and we get organized religion, but to achieve the worst of all evil conflate politics to the compound and the tragedies are endless.

Observation and experience can and must drastically restrict the range of admissible scientific belief, else there would be no science. But they cannot alone determine a particular body of such belief. An apparently arbitrary element, compounded of personal and historical accident, is always a formative ingredient of the beliefs espoused by a given scientific community at a given time

If the elements are the alphabets of chemistry, then the compounds are its plays, its poems, and its novels.

As in other departments of science, so in politics, the compound should always be resolved into the simple elements or least parts of the whole.

In the visible world, the Milky Way is a tiny fragment; within this fragment, the solar system is an infinitesimal speck, and of this speck our planet is a microscopic dot. On this dot, tiny lumps of impure carbon and water, of complicated structure, with somewhat unusual physical and chemical properties, crawl about for a few years, until they are dissolved again into the elements of which they are compounded.

There was a pause. Then she smiled and the corners of her mouth drooped and an almost imperceptible sway brought her closer to him, looking up into his eyes. A lump rose in Dexter's throat, and he waited breathless for the experiment, facing the unpredictable compound that would form mysteriously from the elements of their lips. Then he saw--she communicated her excitement to him, lavishly, deeply, with kisses that were not a promise but a fulfillment. They aroused in him not hunger demanding renewal but surfeit that would demand more surfeit . . . kisses that were like charity, creating want by holding back nothing at all.

The chemist who can extract from his heart’s elements compassion, respect, longing, patience, regret, surprise, and forgiveness and compound them into one can create that atom which is called love.

Today alpha equals 1/137.0359 or so. Regardless, its value makes the periodic table possible. It allows atoms to exist and also allows them to react with sufficient vigor to form compounds, since electrons neither roam too freely from their nuclei nor cling too closely. This just-right balance has led many scientists to conclude that the universe couldn’t have hit upon its fine structure constant by accident.

Perhaps elements like tenacity and humility combine to form a heroic compound.

finally, waiting for death with a cheerful mind, as being nothing else than a dissolution of the elements of which every living being is compounded.

Managing a portfolio is like managing a garden. You don’t just want different kinds of plants in your garden. You want those different plants to have synergy and to work together harmoniously to maximize productivity. In the same way, when different elements in the portfolio have synergy and work together to help each other maximize individual productivity, their collective yields can then be reinvested to maximize the productivity of the whole portfolio. There’s a compounding effect and a multiplicative value effect that takes place with the permaculture investing approach.

Originally, the atoms of carbon from which we’re made were floating in the air, part of a carbon dioxide molecule. The only way to recruit these carbon atoms for the molecules necessary to support life—the carbohydrates, amino acids, proteins, and lipids—is by means of photosynthesis. Using sunlight as a catalyst the green cells of plants combine carbon atoms taken from the air with water and elements drawn from the soil to form the simple organic compounds that stand at the base of every food chain. It is more than a figure of speech to say that plants create life out of thin air.

For wicked people to do evil requires money, and good people superstition. Combining these elements gives us organized religion, but to achieve the worst of all evil conflate politics to the compound and the tragedies are endless.

All Indo-European languages have the capacity to form compounds. Indeed, German and Dutch do it, one might say, to excess. But English does it more neatly than most other languages, eschewing the choking word chains that bedevil other Germanic languages and employing the nifty refinement of making the elements reversible, so that we can distinguish between a houseboat and a boathouse, between basketwork and a workbasket, between a casebook and a bookcase. Other languages lack this facility.

Well, technically it’s the study of matter. But I prefer to see it as the study of change. Now just think about this. Electrons, they change their energy levels. Molecules? Molecules change their bonds. Elements, they combine and change into compounds. Well, that’s all of life, right? … It’s solution then dissolution, over and over and over. It’s growth, then decay, then transformation.

even a scientist can’t help thinking of the Periodic Table as a zoo of one-of-a-kind animals conceived by Dr. Seuss. How else could we believe that sodium is a poisonous, reactive metal that you can cut with a butter-knife, while pure chlorine is a smelly, deadly gas, yet when added together make sodium chloride, a harmless, biologically essential compound better known as table salt? Or how about hydrogen and oxygen? One is an explosive gas, and the other promotes violent combustion, yet the two combined make liquid water, which puts out fires.

Such dupes are men to custom, and so prone To reverence what is ancient, and can plead A course of long observance for its use, That even servitude, the worst of ills, Because delivered down from sire to son, Is kept and guarded as a sacred thing. But is it fit, or can it bear the shock Of rational discussion, that a man Compounded and made up, like other men, Of elements tumultuous, in whom lust And folly in as ample measure meet, As in the bosom of the slave he rules, Should be a despot absolute, and boast Himself the only freeman of his land?

It is known that the Quran leaves an analytical reader the impression of disarrangement, and that it seems to be a compound of diverse elements. Nevertheless, the Quran is life, not literature. Islam is a way of living rather than a way of thinking. The only authentic comment of the Quran can be life, and as we know, it was the life of the prophet Muhammad. Islam is in its written form (the Quran) may seem disorderly, but in the life of Muhammad it proves itself to be a natural union of love and force, the sublime and the real, the divine and the human. This explosive compound of religion and politics produced enormous force in the life of the peoples who accepted it. In one moment, Islam has coincided with the very essence of life.

It cannot, of course, be stated with absolute certainty that no elements can combine with argon; but it appears at least improbable that any compounds will be formed. [This held true for a century, until in Aug 2000, the first argon compound was formed, argon fluorohydride, HArF, but stable only below 40 K (−233 °C).]

A sensation which had long been familiar to me was this, that I was slowly decomposing while I yet lived. My heart had always been at odds not only with my body but with my mind, and there was absolutely no compatibility between them. I had always been in a state of decomposition and gradual disintegration. At times I conceived thoughts which I myself felt to be inconceivable. At other times I experienced a feeling of pity for which my reason reproved me. Frequently when talking or engaged in business with someone I would begin to argue on this or that subject while all my feelings were somewhere else and I was thinking of something quite different and at the same time reproaching myself. I was a crumbling, decomposing mass. It seemed to me that this was what I had always been and always would be, a strange compound of incompatible elements…

In deriving a body from the water type I intend to express that to this body, considered as an oxide, there corresponds a chloride, a bromide, a sulphide, a nitride, etc., susceptible of double compositions, or resulting from double decompositions, analogous to those presented by hydrochloric acid, hydrobromic acid, sulphuretted hydrogen, ammonia etc., or which give rise to the same compounds. The type is thus the unit of comparison for all the bodies which, like it, are susceptible of similar changes or result from similar changes.

Your potentials contain local elements that can react with your passion to produce global compounds for the solution of the world’s problems. Go and do it.

One addition to the precepts already mentioned. Always make a definition or sketch of what presents itself to your mind, so you can see it stripped bare to its essential nature and identify it clearly, in whole and in all its parts, and can tell yourself its proper name and the names of those elements of which it is compounded and into which it will be dissolved.

Observation and experience can and must drastically restrict the range of admissible scientific belief, else there would be no science. But they cannot alone determine a particular body of such belief. An apparently arbitrary element, compounded of personal and historical accident, is always a formative ingredient of the beliefs espoused by a given scientific community at a given time.

What then is that which is able to conduct a man? One thing and only one, philosophy. But this consists in keeping the daemon within a man free from violence and unharmed, superior to pains and pleasures, doing nothing without purpose, nor yet falsely and with hypocrisy, not feeling the need of another man’s doing or not doing anything; and besides, accepting all that happens, and all that is allotted, as coming from thence, wherever it is, from whence he himself came; and, finally, waiting for death with a cheerful mind, as being nothing else than a dissolution of the elements of which every living being is compounded.

When my world gets reset to zero, my starting post is blood. Specifically, the elements of it, the working compounds that make it what it is. Red cells, white cells, DNA, plasma full of proteins, enzymes, antibodies, minerals, electrolytes—all the things that when poked and prodded right tell you just about everything you want to know about a person. Fascinating stuff, and a little freaky, when you think about it. Blood was where I returned to after the accident that smashed my knee. It was where I went when I got out of prison. It was where I was when Mercy fell into my lap. Now it seemed, blood was my whole reason for being.

One can make a compound formation of events and of places in the same way as of people, provided always that the single events and localities have something in common which the latent dream emphasizes. It is a sort of new and fleeting concept of formation, with the common element as its kernel. This jumble of details that has been fused together regularly results in a vague indistinct picture, as though you had taken several pictures on the same film.

A powerful programming language is more than just a means for instructing a computer to perform tasks. The language also serves as a framework within which we organize our ideas about processes. Thus, when we describe a language, we should pay particular attention to the means that the language provides for combining simple ideas to form more complex ideas. Every powerful language has three mechanisms for accomplishing this: - primitive expressions, which represent the simplest entities the language is concerned with, - means of combination, by which compound elements are built from simpler ones, and - means of abstraction, by which compound elements can be named and manipulated as units.

Men presumably always have looked at flowers and been moved by their beauty and their smell: but only since the last century has it been possible to take a flower in your hand and know that you have between your fingers a complex association of organic compounds containing carbon, hydrogen, oxygen, nitrogen, phosphorus, and a great many other elements, in a complex structure of cells, all of which have evolved from a single cell; and to know something of the internal structure of these cells, and the processes by which they evolved, and the genetic process by which this flower was begun, and will produce other flowers; to know in detail how the light from it is reflected to your eye; and to know the details of those workings of your eye, and your nose, and your neurophysiological system, which enable you to see and smell and touch the flower. These inexhaustible and almost incredible realities which are all around us and within us are recent discoveries which are still being explored, while similar new discoveries continue to be made; and we have before us an endless vista of such new possibilities stretching into the future, all of it beyond man’s wildest dreams until almost the age we ourselves are living in. Popper’s ever present and vivid sense of this, and of the fact that every discovering opens up new problems for us, informs his theoretical methodology. He knows that our ignorance grows with our knowledge, and that we shall therefore always have more questions than answers.

I live, at all times, for imaginative fiction; for ambivalence, not instruction. When language serves dogma, then literature is lost. I live also, and only, for excellence. My care is not for the cult of egalitarian mediocrity that is sweeping the world today, wherein even the critics are no longer qualified to differentiate, but for literature, which you may notice I have not defined. I would say that, because of its essential ambivalence, 'literature' is: words that provoke a response; that invite the reader or listener to partake of the creative act. There can be no one meaning for a text. Even that of the writer is a but an option. "Literature exists at every level of experience. It is inclusive, not exclusive. It embraces; it does not reduce, however simply it is expressed. The purpose of the storyteller is to relate the truth in a manner that is simple: to integrate without reduction; for it is rarely possible to declare the truth as it is, because the universe presents itself as a Mystery. We have to find parables; we have to tell stories to unriddle the world. "It is a paradox: yet one so important I must restate it. The job of a storyteller is to speak the truth; but what we feel most deeply cannot be spoken in words. At this level only images connect. And so story becomes symbol; and symbol is myth." "It is one of the main errors of historical and rational analysis to suppose that the 'original form' of myth can be separated from its miraculous elements. 'Wonder is only the first glimpse of the start of philosophy,' says Plato. Aristotle is more explicit: 'The lover of myths, which are a compound of wonders, is, by his being in that very state, a lover of wisdom.' Myth encapsulates the nearest approach to absolute that words can speak.

Today these four crops account for two thirds of the calories we eat. When you consider that humankind has historically consumed some eighty thousand edible species, and that three thousand of these have been in widespread use, this represents a radical simplification of the human diet. Why should this concern us? Because humans are omnivores, requiring somewhere between fifty and a hundred different chemical compounds and elements in order to be healthy.

Not one of them [formulae] can be shown to have any existence, so that the formula of one of the simplest of organic bodies is confused by the introduction of unexplained symbols for imaginary differences in the mode of combination of its elements... It would be just as reasonable to describe an oak tree as composed of blocks and chips and shavings to which it may be reduced by the hatchet, as by Dr Kolbe's formula to describe acetic acid as containing the products which may be obtained from it by destructive influences. A Kolbe botanist would say that half the chips are united with some of the blocks by the force parenthesis; the other half joined to this group in a different way, described by a buckle; shavings stuck on to these in a third manner, comma; and finally, a compound of shavings and blocks united together by a fourth force, juxtaposition, is joined to the main body by a fifth force, full stop.

Dreadful as all these processes may seem, they are only the resolution of certain carbon-based compounds into certain other carbon-based compounds. Carbon is the element of life and death. We share it with diamonds and dandelions, with kerosene an kelp. While we may wrinkle our noses at some of its manifestations, we ought also to remember that this element comes to us from the stars, which wheel over us forever in silent, glittering array, pure fires obeying celestial laws.

It was the colors that had initially attracted her, the vibrant blue of the Bunsen flame and the dusty red of copper and the deep violet of permanganate. It was the logic of balanced equations, the certainty that when element A mixed with element B, compound C would appear. It was like predicting the future; it was like magic. Most of all, it was being: of having to be so careful with the hydrochloric acid, of accidentally burning herself while lighting a match, of discovering.

[The] structural theory is of extreme simplicity. It assumes that the molecule is held together by links between one atom and the next: that every kind of atom can form a definite small number of such links: that these can be single, double or triple: that the groups may take up any position possible by rotation round the line of a single but not round that of a double link: finally that with all the elements of the first short period [of the periodic table], and with many others as well, the angles between the valencies are approximately those formed by joining the centre of a regular tetrahedron to its angular points. No assumption whatever is made as to the mechanism of the linkage. Through the whole development of organic chemistry this theory has always proved capable of providing a different structure for every different compound that can be isolated. Among the hundreds of thousands of known substances, there are never more isomeric forms than the theory permits.

Lowlanders who left Scotland for Ireland between 1610 and 1690 were biologically compounded of many ancestral strains. While the Gaelic Highlanders of that time were (as they are probably still) overwhelmingly Celtic in ancestry, this was not true of the Lowlanders. Even if the theory of 'racial' inheritance of character were sound, the Lowlander had long since become a biological mixture, in which at least nine strains had met and mingled in different proportions. Three of the nine had been present in the Scotland of dim antiquity, before the Roman conquest: the aborigines of the Stone Ages, whoever they may have been; the Gaels, a Celtic people who overran the whole island of Britain from the continent around 500 B.C.; and the Britons, another Celtic folk of the same period, whose arrival pushed the Gaels northward into Scotland and westward into Wales. During the thousand years following the Roman occupation, four more elements were added to the Scottish mixture: the Roman itself—for, although Romans did not colonize the island, their soldiers can hardly have been celibate; the Teutonic Angles and Saxons, especially the former, who dominated the eastern Lowlands of Scotland for centuries; the Scots, a Celtic tribe which, by one of the ironies of history, invaded from Ireland the country that was eventually to bear their name (so that the Scotch-Irish were, in effect, returning to the home of some of their ancestors); and Norse adventurers and pirates, who raided and harassed the countryside and sometimes remained to settle. The two final and much smaller components of the mixture were Normans, who pushed north after they had dealt with England (many of them were actually invited by King David of Scotland to settle in his country), and Flemish traders, a small contingent who mostly remained in the towns of the eastern Lowlands. In addition to these, a tenth element, Englishmen—themselves quite as diverse in ancestry as the Scots, though with more of the Teutonic than the Celtic strains—constantly came across the Border to add to the mixture.

In the beginning, when Twaslitri (the Divine Artificer) came to the creation of woman he found that he had exhausted his materials in the making of man and that no solid elements were left. In this dilemma, after pro-found meditation, he did as follows: he took the rotundity of the moon, and the curves of the creepers, and the clinging of tendrils, and the trembling of grass, and the slenderness of the reed, and the bloom of flowers, and the lightness of leaves, and the tapering of the elephant's trunk, and the glances of deer, and the clustering of rows of bees, and the joyous gaiety of sun-beams, and the weeping of clouds, and the fickleness of the winds, and the timidity of the hare, and the vanity of the peacock, and the softness of the parrot's bosom, and the hardness of adamant, and the sweetness of honey, and the cruelty of the tiger, and the warm glow of fire, and the coldnesss of snow, and the chattering of jays, and the cooing of the kokila, and the hypocrisy of the crane, and the fidelity of the chakravaka; and compounding all these together, he made woman and gave her to man. (Written by scholars of the Vedic Age)

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What then is that which is able to conduct a man? One thing and only one, philosophy. But this consists in keeping the daemon within a man free from violence and unharmed, superior to pains and pleasures, doing nothing without purpose, nor yet falsely and with hypocrisy, not feeling the need of another man’s doing or not doing anything; and besides, accepting all that happens, and all that is allotted, as coming from thence, wherever it is, from whence he himself came; and, finally, waiting for death with a cheerful mind, as being nothing else than a dissolution of the elements of which every living being is compounded. But if there is no harm to the elements themselves in each continually changing into another, why should a man have any apprehension about the change and dissolution of all the elements? For it is according to nature, and nothing is evil which is according to nature.

What then is that which is able to conduct a man? One thing and only one, philosophy. But this consists in keeping the daemon within a man free from violence and unharmed, superior to pains and pleasures, doing nothing without purpose, nor yet falsely and with hypocrisy, not feeling the need of another man's doing or not doing anything; and besides, accepting all that happens, and all that is allotted, as coming from thence, wherever it is, from whence he himself came; and, finally, waiting for death with a cheerful mind, as being nothing else than a dissolution of the elements of which every living being is compounded. But if there is no harm to the elements themselves in each continually changing into another, why should a man have any apprehension about the change and dissolution of all the elements? For it is according to nature, and nothing is evil which is according to nature.

The duration of man’s life is but an instant; his substance is fleeting, his senses dull; the structure of his body corruptible; the soul but a vortex. We cannot reckon with fortune, or lay our account with fame. In fine, the life of the body is but a river, and the life of the soul a misty dream. Existence is a warfare, and a journey in a strange land; and the end of fame is to be forgotten. What then avails to guide us? One thing, and one alone—Philosophy. And this consists in keeping the divinity within inviolate and intact; victorious over pain and pleasure; free from temerity, free from falsehood, free from hypocrisy; independent of what others do or fail to do; submissive to hap and lot, which come from the same source as we; and, above all, with equanimity awaiting death, as nothing else than a resolution of the elements of which every being compounded. And, if in their successive interchanges no harm befall the elements, why should one suspect any in the change and dissolution of the whole? It is natural, and nothing natural can be evil.

All matter is made of atoms. There are more than 100 types of atoms, corresponding to the same number of elements. Examples of elements are iron, oxygen, calcium, chlorine, carbon, sodium and hydrogen. Most matter consists not of pure elements but of compounds: two or more atoms of various elements bonded together, as in calcium carbonate, sodium chloride, carbon monoxide. The binding of atoms into compounds is mediated by electrons, which are tiny particles orbiting (a metaphor to help us understand their real behaviour, which is much stranger) the central nucleus of each atom. A nucleus is huge compared to an electron but tiny compared to an electron’s orbit. Your hand, consisting mostly of empty space, meets hard resistance when it strikes a block of iron, also consisting mostly of empty space, because forces associated with the atoms in the two solids interact in such a way as to prevent them passing through each other. Consequently iron and stone seem solid to us because our brains most usefully serve us by constructing an illusion of solidity. It has long been understood that a compound can be separated into its component parts, and recombined to make the same or a different compound with the emission or consumption of energy. Such easy-come easy-go interactions between atoms constitute chemistry. But, until the

I. Of the difference between Pure and Empirical Knowledge That all our knowledge begins with experience there can be no doubt. For how is it possible that the faculty of cognition should be awakened into exercise otherwise than by means of objects which affect our senses, and partly of themselves produce representations, partly rouse our powers of understanding into activity, to compare, to connect, or to separate these, and so to convert the raw material of our sensuous impressions into a knowledge of objects, which is called experience? In respect of time, therefore, no knowledge of ours is antecedent to experience, but begins with it. But, though all our knowledge begins with experience, it by no means follows that all arises out of experience. For, on the contrary, it is quite possible that our empirical knowledge is a compound of that which we receive through impressions, and that which the faculty of cognition supplies from itself (sensuous impressions giving merely the occasion), an addition which we cannot distinguish from the original element given by sense, till long practice has made us attentive to, and skilful in separating it. It is, therefore, a question which requires close investigation, and not to be answered at first sight, whether there exists a knowledge altogether independent of experience, and even of all sensuous impressions. Knowledge of this kind is called a priori, in contradistinction to empirical knowledge, which has its sources a posteriori, that is, in experience.

We see the universal harmony in the wondrous sky and on the wondrous earth; how elements essentially opposed to each other are all woven together in an ineffable union to serve one common end, each contributing its particular force to maintain the whole; how the unmingling and mutually repellent do not fly apart from each other by virtue of their peculiarities, any more than they are destroyed, when compounded, by such contrariety; how those elements which are naturally buoyant move downwards, the heat of the sun, for instance, descending in the rays, while the bodies which possess weight are lifted by becoming rarefied in vapour, so that water contrary to its nature ascends, being conveyed through the air to the upper regions; how too that fire of the firmament so penetrates the earth that even its abysses feel the heat; how the moisture of the rain infused into the soil generates, one though it be by nature, myriads of differing germs, and animates in due proportion each subject of its influence; how very swiftly the polar sphere revolves, how the orbits within it move the contrary way, with all the eclipses, and conjunctions, and measured intervals of the planets. We see all this with the piercing eyes of mind, nor can we fail to be taught by means of such a spectacle that a Divine power, working with skill and method, is manifesting itself in this actual world, and, penetrating each portion, combines those portions with the whole and completes the whole by the portions, and encompasses the universe with a single all-controlling force, self-centred and self-contained, never ceasing from its motion, yet never altering the position which it holds.

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But, sceptic that he was, he had one fanatical devotion, not for an idea, a creed, an art or a science, but for a man — for Enjolras. Grantaire admired, loved, and venerated Enjolras. The anarchic questioner of all beliefs had attached himself to the most absolute of all that circle of believers. Enjolras had conquered him not by any force of reason but by character. It is a not uncommon phenomenon. The sceptic clinging to a believer is something as elementary as the law of complementary colours. We are drawn to what we lack. No one loves daylight more than a blind man. The dwarf adores the drum-major. The toad has its eyes upturned to Heaven, and for what? — to watch the flight of the birds. Grantaire, earthbound in doubt, loved to watch Enjolras soaring in the upper air of faith. He needed Enjolras. Without being fully aware of it, or seeking to account for it himself, he was charmed by that chaste, upright, inflexible, and candid nature. Instinctively he was attracted to his opposite. His flabby, incoherent, and shapeless thinking attached itself to Enjolras as to a spinal column. He was in any case a compound of apparently incompatible elements, at once ironical and friendly, affectionate beneath his seeming indifference. His mind could do without faith, but his heart could not do without friendship: a profound contradiction, for affection in itself is faith. Such was his nature. There are men who seem born to be two-sided. They are Pollux, Patrocles, Nisus, Ephestion. They can live only in union with the other who is their reverse side; their name is one of a pair, always preceded by the conjunction "and"; their lives are not their own; they are the other side of a destiny which is not theirs. Grantaire was one of those, the reverse side of Enjolras. Truly the satellite of Enjolras, he formed one of that circle of young men, went everywhere with them and was only happy in their company. His delight was to see those figures moving amid the mists of wine, and they bore with him because of his good humour. Enjolras, the believer, despised the sceptic and soberly deplored the drunkard. His attitude towards him was one of pitying disdain. Grantaire was an unwelcome Ephestion. But, roughly treated though he was by Enjolras, harshly repulsed and rejected, he always came back, saying of him: "What a splendid statue!

On a break from the tour, I went south to Bali, a place the choreographer Toni Basil, whom Eno and I had met during the Bush Of Ghosts sessions, had recommended as being transporting and all about performance. I rented a small motorcycle and headed up into the hills, away from the beach resort. I soon discovered that if one saw offerings of flowers and fruit being brought to a village temple compound in the afternoon, one could be pretty certain that some sort of ritual performance would follow there at night. Sure enough, night after night I would catch dances accompanied by gamelan orchestras and shadow-puppet excerpts from the Hindu Ramayana--epic and sometimes ritual performances that blended religious and theatrical elements. (A gamelan is a small orchestra made up mainly of tuned metallic gongs and xylophone-like instruments--the interplay between the parts is beautiful and intricate.) In these latter events some participants would often fall into a trance, but even in trance there were prescribed procedures. It wasn't all thrashing chaos, as a Westerner might expect, but a deeper kind of dance. As In Japanese theater, the performers often wore masks and extreme makeup; their movements, too, were stylized and "unnatural." It began to sink in that this kind of "presentational" theater has more in common with certain kinds of pop-music performance that traditional Western theater did. I was struck by other peripheral aspects of these performances. The audiences, mostly local villagers of all ages, weren't paying attention half the time. People would wander in and out, go get a snack from a cart or leave to smoke a bidi cigarette, and then return to watch some more. This was more like the behavior of audiences in music clubs than in Western theaters, where they were expected to sit quietly and only leave or converse once the show was over. The Balinese "shows" were completely integrated into people's daily lives, or so it seemed to me. There was no attempt to formally separate the ritual and the show from the audience. Everything seemed to flow into everything else. The food, the music, and the dance were all just another part of daily activity. I remembered a story about John Cage, who, when in Japan, asked someone what their religion was. The reply was that they didn't have a strict religion--they danced. Japanese do, of course, have Buddhist and Shinto rituals for weddings, funerals, and marriages, but a weekly thing like going to church or temple doesn't exist. The "religion" is so integrated into the culture that it appears in daily gestures and routines, unsegregated for ordinary life. I was beginning to see that theatricality wasn't necessarily a bad thing. It was part of life in much of the world, and not necessarily phony either.

What is scarce? Surely time is scarce? This is true in the sense that we get only one life, but yet again there are ways in which competition and how we use our time can make us feel an artificial sense of time scarcity. Each time we are able to build on the work of others with confidence, each time we use the elements of life pulled from our commonwealth of agricultural knowledge, we bundle time, and so get the benefit of having multiple lifetimes. Each time nature uses genetic code that has been developed over millions of years, millions of years of development are collapsed into something that works in our lifetimes. Each time we add to that collection, we are putting our lifetimes' work into a useful form for the benefit of future generations. At the same time, yes, we each have only our own single lives in which to pursue happiness. The goal is to spend as much of that time in a framework of sharing abundance rather than having it squeezed into a life of scarcity and competition. In contrast, we need not look far to find lots of frustrating examples in which our time is treated as abundant when we would rather have it be valued as scarce. It happens each time we must stand in line at the DMV, fill out redundant forms at the hospital, reproduce others' efforts by spending time searching for knowledge or data that already exists somewhere, create a report that no one reads. In those cases, we are creating and living in artificial and unnecessary time scarcity. Time is indeed one of the most curious elements of life, especially since our lifetimes and those of plants and animals all move at different rates. We know, for example, that the urgency to address climate change is really on our human scale, not geologic scale. The Earth has been through greater upheavals and mass extinctions and will likely go through them again, but for the narrowest of narrow bands of human history on Earth, we require very specific conditions for us to continue to thrive as a species. To keep our planet within a habitable and abundant balance, we have, as Howard Buffet noted, only 'forty seasons' to learn and adjust. That is why building on one another's work is so important. One farmer can have the benefit of forty seasons and pass some of that experience down, but if 1,000 farmers do the same, there is the collective benefit of 1,000 years in a single year. If a million people participate, then a million years of collective experience are available. If we are then able to compound knowledge across generations and deepen our understanding of human and natural history, we add even greater richness. It is in this way of bundling our experiences for continual improvement, with compound interest, that time shifts from a scarce resource to being far less of a constraint, if not truly abundant. However, for time to be compounded, knowledge must be shared, and real resources, energy, and infrastructure must exist and function to support and grow our commonwealth of knowledge.

Darwin’s point about variation often goes unappreciated today in philosophical discussions, even though it has been uncontroversial for well over a century. Recent discussions of natural kinds, prompted by the seminal ideas of Saul Kripke and Hilary Putnam, often assume that one can revive essentialism. Yet if species are natural kinds no such revival is in prospect. Kripke and Putnam largely restricted their discussions to the cases of elements and compounds, and with good reason. For, given the insights of neo-Darwinism, it’s clear that the search for some analogue of the microstructural essences can’t be found. No genetic or karyotypic property will play for species the role that atomic number does for the elements.

A theoretical orientation is like a complex chemical compound, and a single hypothesis functions like a pure chemical element.

Modern Westerners are accustomed to conceive of the human compound in a form as simplified and as reduced as possible, since they consist only of two elements, one of which is the body, and the other of which is called indifferently soul or spirit; we say modern Westerners, because, in truth, this dualistic theory has only finally become established since Descartes. We can not undertake to make here a history, even succinct, of the question; we will say only that, previously, the idea that one had of the soul and the body did not include this complete opposition of nature which makes their union really inexplicable, and also that there were, even in the West, conceptions less "simplistic", and closer to those of the Orientals, for whom the human being is a whole much more complex. Moreover, it was far from thinking of this last degree of simplification represented by materialist theories, even more recent than all the others, and according to which man is not even at all a compound, since it is reduced to a single element, the body. Among the old conceptions to which we have just alluded, we would find many, without going back to antiquity, and going only to the Middle Ages, who envisage in man three elements, distinguishing between the soul and the spirit; [...] Vitalism, because it poses the question badly, and because, being in fact only a theory of physiologists, it places itself in a very special point of view, gives rise to a very simple objection. If it is admitted, like Descartes, that the nature of the mind and that of the body have not the least point of contact, then it is not possible that there is between them an intermediary or a middle term; or, on the contrary, we admit, like the ancients, that they have a certain affinity of nature, and then the intermediary becomes useless, for this affinity suffices to explain that one can act on the other.

If our sense of emotional worth comes primarily from our marriage, then we become highly dependent upon that relationship. We become vulnerable to the moods and feelings, the behavior and treatment of our spouse, or to any external event that may impinge on the relationship—a new child, in-laws, economic setbacks, social successes, and so forth. When responsibilities increase and stresses come in the marriage, we tend to revert to the scripts we were given as we were growing up. But so does our spouse. And those scripts are usually different. Different ways of handling financial, child discipline, or in-law issues come to the surface. When these deep-seated tendencies combine with the emotional dependency in the marriage, the spouse-centered relationship reveals all its vulnerability. When we are dependent on the person with whom we are in conflict, both need and conflict are compounded. Love-hate over-reactions, fight-or-flight tendencies, withdrawal, aggressiveness, bitterness, resentment, and cold competition are some of the usual results. When these occur, we tend to fall even further back on background tendencies and habits in an effort to justify and defend our own behavior and we attack our spouse’s. Inevitably, anytime we are too vulnerable we feel the need to protect ourselves from further wounds. So we resort to sarcasm, cutting humor, criticism—anything that will keep from exposing the tenderness within. Each partner tends to wait on the initiative of the other for love, only to be disappointed but also confirmed as to the rightness of the accusations made. There is only phantom security in such a relationship when all appears to be going well. Guidance is based on the emotion of the moment. Wisdom and power are lost in the counterdependent negative interactions. FAMILY CENTEREDNESS. Another common center is the family. This, too, may seem to be natural and proper. As an area of focus and deep investment, it provides great opportunities for deep relationships, for loving, for sharing, for much that makes life worthwhile. But as a center, it ironically destroys the very elements necessary to family success. People who are family-centered get their sense of security or personal worth from the family tradition and culture or the family reputation. Thus, they become vulnerable to any changes in that tradition or culture and to any influences that would affect that reputation. Family-centered parents do not have the emotional freedom, the power, to raise their children with their ultimate welfare truly in mind. If they derive their own

The key to understanding the course of history is to divide history into two parts. One part follows a predetermined direction and the other part is random and unpredictable. The part that follows a predetermined direction is the part that results from ever increasing human knowledge of the world we live in. The world we live in is structured and understandable and is explained by the laws of physics, chemistry and biology and the known properties of the particles, elements and compounds that make up our world. Our ever increasing knowledge of these laws and properties of matter comes to us in a predetermined and rational order from the easiest discoveries being made first to the more difficult discoveries being made later.

I had to give up what God cursed, that which gives temptation and grows the most precious fruits. Supreme mathematics, it's a deep waters of numbers and letters, chemical elements breathed in, an asthmatic solution leaving you breathless to the findings of cyphered encryptions. A marksmen with this ink pen. Alpha-Beta Greek translated into modern speaking with 26 characteristics that create every compound of vocabulary. Infatuated with all plays of words, breaking this bread to the brain of birds. Give God reverence for understanding.

Aluminum is a metallic element—one of the principal constituents of the earth's crust. Only oxygen and silicon are more abundant. Aluminum does not occur naturally in its pure form, but only in a wide variety of compounds.

Here in Alpha City, we have a common saying: “What we call ‘sky’ is merely a figment of our narrative.” The most dreamy-eyed among us seem to adorn themselves and their aspirations in that proverb and you’ll see it everywhere: in advertisements on the sides of streetcars and auto-rickshaws, spelled out in studs and rhinestones on designer jackets, emblazoned in the intricate designs of facial tattoos—even painted on city walls by putrid vandals and inspiring street artists. There is something glorious about kneading out into the doughy firmament the depth and breadth of one’s own universe, in rendering the contours of a sky whose limits are predicated only upon the bounds of one’s own imagination. The fact of the matter is that we cannot see the natural sky at all here. It is something like a theoretical mathematical expression: like the square-root of ‘negative one’—certainly it could be said to have a purpose for existing, but to cast eyes upon it, in its natural quantity, would be something akin to casting one’s eyes upon the raw elements comprising our everyday sustenance. How many of us have even borne close witness to the minute chemical compounds that react to lend battery power to our portable electronics? The sky is indeed such a concealed fixture now. It is fair to say that we have purged our memories of its true face and so we can only approximate a canvas and project our desires upon it to our heart’s dearest fancy. The most cynical among us would ostensibly declare it an unavoidable tragedy, but perhaps even these hardened individuals could not remember the naked sky well enough to know if what they were missing was something worthwhile. Perhaps, it’s cynical of me to say so! In any case, we have our searchlights pointed upwards and crisscrossing that expanse of heavens as though to make some sensational and profane joke of ourselves to the surrounding universe. We beam already video images of beauty pageants and dancing contests with smiling mannequins who look like buffoons. And so, the face of space cloaks itself behind our light pollution—in this respect, our mirrored sidewalks and lustrous streets do little to help our cause—and that face remains hidden from us in its jeering ridicule, its mocking laughter at this inexorable farce of human existence.

If two or more clauses grammatically complete and not joined by a conjunction are to form a single compound sentence, the proper mark of punctuation is a semicolon.

Robert Boyle (1626-1691) had defined an element as a substance which could not be decomposed, but which could enter into combination with other elements giving compounds capable of decomposition into these original elements.

Heah,” said the voice, “is a message that has just come in. The motor cruiser Anubis which by earlier reports had trouble off the North African coast has arrived safely at Madeira. Among the passengers are the Bishop of Barchester and Mrs.—” at which point the Dean turned it off. There was a silence, compounded of such mixed elements that we shall not attempt to analyse them. “I must say,” said Mrs. Joram, looking pensively at old Mrs. Brandon’s diamond on her lovely hand, “that after all these years it would be quite uncomfortable not to have someone at the Palace that one can really dislike.

In the case of compounding, the elements combined are free rather than bound morphemes, but the meaning is often not reducible to that of the combined elements. Examples from English include freefall (vb), double-dip (adj.), firewall (n.), but Germanic languages are well known for using compounds to a much greater degree than would be acceptable in English, for example Swedish järnvägsstation (literally ‘iron way’s station’) ‘railway station’, or German Arbeitsbeschaffungsmaßnahme (literally ‘work creation measure’) ‘job creation scheme’.

There is one mind common to all individual men.” This is Platonism; Emerson means we all have reason in common. Communication is possible because all human minds are, in important respects, similarly constituted. The second of Emerson’s Goose Pond principles is the Stoic ground law: “There is a relation between man and nature so that whatever is in matter is in mind.” This is the basis for language and for what the writer does. The third point is that expression is as basic a human drive as sex: “It is a necessity of the human nature that it should express itself outwardly and embody its thought.” “As all creatures are allured to reproduce themselves, so must the thought be imparted in speech.” He adds, as a corollary, “Action is as great a pleasure and cannot be foreborne.” Point four says, “It is the constant endeavor of the mind to idealize the actual, to accommodate the shows of things to the desires of the mind.” He gives architecture and art as examples.6 Point five is the theory of classification: “It is the constant tendency of the mind to unify all it beholds, or to reduce the remotest facts to a single law.” Point six extends point five and is a specific application of point two: “There is a parallel tendency/corresponding unity in nature which makes this [unification] just, as in the composition of a compound shell or leaf or animal from few elements.” Point seven describes, in Baconian fashion, an idol of the mind, the tendency to “separate particulars” and magnify them, from which come “all false views and particular sects.” Emerson’s last point is the intellectual parallax or corrective postulate for the previous point: “The remedy for all abuses, all error in thought or practice, is the conviction that underneath all appearances and causing all appearances are certain eternal laws which we call the Nature of Things.

Scheele was both an extraordinary and extraordinarily luckless fellow. A poor pharmacist with little in the way of advanced apparatus, he discovered eight elements- chlorine, fluorine, manganese, barium, molybdenum, tungsten, nitrogen, and oxygen- and got credit for none of them. In every case, his finds were either overlooked or made it into publication after someone else had made the same discovery independently. He also discovered many useful compounds, among them ammonia, glycerin, and tannic acid, and was the first to see the commercial potential of chlorine as a bleach- all breakthroughs that made other people extremely wealthy. Scheele’s one notable shortcoming was a curious insistence on tasting a little of everything he worked with, including such notoriously disagreeable substances as mercury, prussic acid (another of his discoveries), and hydrocyanic acid. Scheele’s rashness eventually caught up with him. In 1786, aged just forty-three, he was found dead at his workbench surrounded by an array of toxic chemicals, any one of which could have accounted for the stunned and terminal look on his face. Were the world just and Swedish-speaking, Scheele would have enjoyed universal acclaim. Instead credit has tended to lodge with more celebrated chemists, mostly from the English-speaking world. Scheele discovered oxygen in 1772, but for various heartbreakingly complicated reasons could not get his paper published in a timely manner. Instead credit went to Joseph Priestley, who discovered the same element independently, but latterly, in the summer of 1774. Even more remarkable was Scheele’s failure to receive credit for the discovery of chlorine. Nearly all textbooks still attribute chlorine’s discovery to Humphry Davy, who did indeed find it, but thirty-six years after Scheele had.

how profound this concept is, consider what scientists do in a laboratory. They mix elements to come up with new compounds, and they combine compounds to make all sorts of materials. And when they produce something that has widespread applications, such as plastic, their efforts revolutionize how people live. Their efforts can seem truly miraculous at

The tropics were an olfactory revelation. She realized that, coming from a temperate place like the other Santa Cruz, her own Santa Cruz, she’d been like a person developing her vision in poor light. There was such a relative paucity of smells in California that the interconnectedness of all possible smells was not apparent. She remembered a college professor explaining why all the colors the human eye could see could be represented by a two-dimensional color wheel: it was because the retina had receptors for three colors. If the retina had evolved with four receptors, it would have taken a three-dimensional color sphere to represent all the ways in which one color could bleed into another. She hadn’t wanted to believe this, but the smells at Los Volcanes were convincing her. How many smells the earth alone had! One kind of soil was distinctly like cloves, another like catfish; one sandy loam was like citrus and chalk, others had elements of patchouli or fresh horseradish. And was there anything a fungus couldn’t smell like in the tropics? She searched in the woods, off the trail, until she found the mushroom with a roasted-coffee smell so powerful it reminded her of skunk, which reminded her of chocolate, which reminded her of tuna; smells in the woods rang each of these notes and made her aware, for the first time, of the distinguishing receptors for them in her nose. The receptor that had fired at Californian cannabis also fired at Bolivian wild onions. Within half a mile of the compound were five different flower smells in the neighborhood of daisy, which itself was close to sun-dried goat urine. Walking the trails, Pip could imagine how it felt to be a dog, to find no smell repellent, to experience the world as a seamless many-dimensional landscape of interesting and interrelated scents. Wasn’t this a kind of heaven? Like being on Ecstasy without taking Ecstasy? She had the feeling that if she stayed at Los Volcanes long enough she would end up smelling every smell there was, the way her eyes had already seen every color on the color wheel.

a ‘Divine mathematics,’ with which one could create the richest possible reality by the most economical means, and this, it now seemed to me, was everywhere apparent: in the beautiful economy by which millions of compounds could be made from a few dozen elements, and the hundred-odd elements from hydrogen itself; the economy by which the whole range of atoms was composed from two or three particles; and in the way that their stability and identity were guaranteed by the quantal numbers of the atom itself – all this was beautiful enough to be the work of God.

Some unknown process was, it seemed, protecting CO2 from the anticipated destruction. This unexpected and strange stability presented a puzzle, which was solved by Michael McElroy at Harvard and Ron Prinn9 at MIT, two atmospheric scientists whose careers have straddled earth and planetary science. The answer, they found, lay in the highly reactive element chlorine. Even minuscule amounts of chlorine in such an environment wreak outsize havoc on oxygen compounds, catalyzing their destruction and reconstituting CO2. Modeling Venus in the early 1970s, McElroy and Prinn showed that you would not expect ozone to survive in an environment where stray chlorine atoms were running

Observation and experience can and must drastically restrict the range of admissible scientific belief, else there would be no science. But they cannot alone determine a particular body of such belief. An apparently arbitrary element, compounded of personal and historical accident, is always a formative ingredient of the beliefs espoused by a given scientific community at a given time. That

However, the four-elements concept is a different system of classification of matter than is our periodic table of elements; it is based on the physical state (solid, liquid, gas, energy), acceptance or rejection of moisture (wet, dry), acceptance or rejection of heat (hot, cold), and relationship to other elements (inner, middle, outer, mixed). Why is such a classification needed? The answer is simple: because it is compatible with the biological nature of living organisms. The physical state, heat, and water are three criteria that can describe the conditions of a biological entity—organs, structures, biochemical compounds, liquids, and such.

ANNALS OF LANGUAGE WORD MAGIC How much really gets lost in translation? BY ADAM GOPNIK Once, in a restaurant in Italy with my family, I occasioned enormous merriment, as a nineteenth-century humorist would have put it, by confusing two Italian words. I thought I had, very suavely, ordered for dessert fragoline—those lovely little wild strawberries. Instead, I seem to have asked for fagiolini—green beans. The waiter ceremoniously brought me a plate of green beans with my coffee, along with the flan and the gelato for the kids. The significant insight the mistake provided—arriving mere microseconds after the laughter of those kids, who for some reason still bring up the occasion, often—was about the arbitrary nature of language: the single “r” rolled right makes one a master of the trattoria, an “r” unrolled the family fool. Although speaking feels as natural as breathing, the truth is that the words we use are strange, abstract symbols, at least as remote from their objects as Egyptian hieroglyphs are from theirs, and as quietly treacherous as Egyptian tombs. Although berries and beans may be separated by a subtle sound within a language, the larger space between like words in different languages is just as hazardous. Two words that seem to indicate the same state may mean the opposite. In English, the spiritual guy is pious, while the one called spirituel in French is witty; a liberal in France is on the right, in America to the left. And what of cultural inflections that seem to separate meanings otherwise identical? When we have savoir-faire in French, don’t we actually have something different from “know-how” in English, even though the two compounds combine pretty much the same elements? These questions, about the hidden traps of words and phrases, are the subject of what may be the weirdest book the twenty-first century has so far produced: “Dictionary of Untranslatables: A Philosophical Lexicon,” a thirteen-hundred-page volume, originally edited in French by the French philologist Barbara Cassin but now published, by Princeton University Press, in a much altered English edition, overseen by the comp-lit luminaries Emily Apter, Jacques Lezra, and Michael Wood. How weird is it? Let us count the ways. It is in part an anti-English protest, taking arms against the imperializing spread of our era’s, well, lingua franca—which has now been offered in English, so that everyone can understand it. The book’s presupposition is that there are significant, namable, untranslatable differences between tongues, so that, say, “history” in English, histoire in French, and Geschichte in German have very different boundaries that we need to grasp if we are to understand the texts in which the words occur. The editors, propelled by this belief, also believe it to be wrong. In each entry of the Dictionary, the differences are tracked, explained, and made perfectly clear in English, which rather undermines the premise that these terms are untranslatable, except in the dim sense that it sometimes takes a few words in one language to indicate a concept that is more succinctly embodied in one word in another. Histoire in French means both “history” and “story,” in a way that “history” in English doesn’t quite, so that the relation between history and story may be more elegantly available in French. But no one has trouble in English with the notion that histories are narratives we make up as much as chronicles we discern. Indeed, in the preface, the editors cheerfully announce that any strong form of the belief to which their book may seem to be a monument is certainly false: “Some pretty good equivalencies are always available. . . . If there were a perfect equivalence from language to language, the result would not be translation; it would be a replica. . . . The constant recourse to the metaphor of loss in translation is finally too easy.” So their Dictionary is a self-exploding book,

Benjamin Franklin provides us with an actual rather than a hypothetical case. When Franklin died in 1790, he left a gift of $5,000 to each of his two favorite cities, Boston and Philadelphia. He stipulated that the money was to be invested and could be paid out at two specific dates, the first 100 years and the second 200 years after the date of the gift. After 100 years, each city was allowed to withdraw $500,000 for public works projects. After 200 years, in 1991, they received the balance—which had compounded to approximately $20 million for each city. Franklin’s example teaches all of us, in a dramatic way, the power of compounding. As Franklin himself liked to describe the benefits of compounding, “Money makes money. And the money that money makes, makes money.

The secret of getting rich slowly but surely is the miracle of compound interest. Albert Einstein is said to have described compound interest as the most powerful force in the universe. The concept simply involves earning a return not only on your original savings but also on the accumulated interest that you have earned on your past investment of your savings.

One song to the tune of another - a concept that is almost too simple for words. Without a trace of ostentation and offering no more than plain uncomplicated straightforwardness, the difficulty of the round lies only in finding the mode juste to describe its lack of pretention and complication or the ease and clarity, which embraces its artless elementalism. Indeed Its this very lack of convoluted ramification that makes excessive detail description not only unnecessary, but also superfluous to a point bordering on the tautological. It's impossible to describe its lack of advanced over contrived complex compound structure or its total avoidance of extravagantly woven sophistry in mere words. These conventional catalysts so expeditious to verbal facility that elucidate conceptual comprehension succinctly and without recourse to extraneous elaboration. If only everything in life was so simple!

Even the person—sakkāya—is khandha and santāna, an aggregate and a current of elements and of impermanent, "compounded," and conditioned states. It is also sankhata. Its unity and reality are purely nominal, at the most "functional." It is said: as the word "wagon" is used when the various parts of a wagon are found together, so when the various elements making up human individuality are present, we speak of a "person." "As the joining together of the various parts makes up the concept of a wagon, so the aggregation or series of states gives name to a living being."4 The wagon is a functional unity of elements, not a substance; so with the person and the "mind"—"in the same way the words 'living being' and 'I' are only a way of speaking of the fivefold stem of attachment."5 When the conditions that have determined the combination of elements and states in that stem are no longer effective, the person as such—that is, as the particular person—dissolves. But even while he endures, the person is not a "being" but a flowing, a "current" (santāna) or rather a section of a "current," since santāna is thought of as something that is neither started by birth nor interrupted by death.6

I think creation is something like that. It’s not imagination and it’s not freedom and it’s not spontaneity. I think it’s a more human experience than that. I mean it can be tragic; it can be joyful; it’s compounded of so many elements and increasingly I almost think I don’t want to analyze it any more, think about it.

Actually Nature is GOD is the fact, whether it is Earth or another Planet or In another universe, But philosophically God is Atom within Elements and their specific bondages and stimulated by Universal Knowledge or Math, Elements determine compounds, compound determine supra molecular complexes, supra molecular complexes determine enzymes, hormones, physiology and rest of the life, Ecology and Environment over controls the whole life and non life processes within universe and beyond, as a simple term, Universe is Body of God, Read My goodread quotes whenever you people want to, my goodreads link I have given in LinkedIn as well, check it out, have a good day and good night all.,. Because I already told, do not go too traditional, sometimes I miss my great grandpa and his palm leaves that taught me real traditionality including Vedas and also I miss Nalanda, but I hesitate to go towards it, Let it be- being little modern then only world will be beautiful, too traditional means too complicated for me and catastrophe for rest of the world - Truth told

everything is made of elements, yet the pure elements themselves seem oddly elusive, almost always locked away in inscrutable minerals and compounds. Searching for the elements in nature was like raiding a bakery and finding plenty of cakes and buns but no sign of the flour and sugar from which they were made.

Kate was especially intrigued by entries in the book showing scientific notations for chemical compounds. The long, complicated sequences of elements left her wondering what sort of substances these ingredients produced. Had her ancestors managed to preserve some of Valerian's ancient formulas for alchemy potions?

These have become known as cranberry morphemes after their most celebrated example: • straw+berry • black+berry • goose+berry • blue+berry • cran+berry All of these cases appear to involve compounding of free morphemes, but cran has no independent meaning or function outside of the word cranberry. A slightly more marginal case is lukewarm, in which the first element luke- appears to qualify warm and is thought to derive from a Middle English word meaning ‘tepid’, but has no such meaning in any other lexeme.

During the second decade of the twenty-first century, worldwide applications of nitrogenous fertilizers averaged about 110 million tons a year, and losing half this mass is releasing more than 50 million tons of the element (in reactive compounds, mostly as nitrates and ammonia) into the environment.

And you'll be able to tell whether or not this is an opal?" "According to the baron's instructions, it should have a transparent or white body tone, then we must look at the background color, a slight tinge of color, like a spark of fire." Stefan gave a satisfied grunt and held it up to the light. "It has a wonderful luster and a play of color." Della peered over his shoulder. "Where do they come from? How are they made?" "Mother Nature at her best. Unique conditions first. Heavy seasonal rains in parched desert regions where the ground is rich in silica." "What's sillyka?" "A colorless chemical compound, one of the most common elements on earth after oxygen." "Then what makes this so special? You'd think we trip over them all over the place. I ain't never seen one." "Because the conditions must be just right. Rainwater trickles down into the earth and carries silica-rich solutions into the cavities between the rocks. Then hot summers dry the earth, and as the water evaporates the silica stays in place, and over millions of years the opals form. The purity, intensity, and brilliance of color increases the deeper the rock is penetrated." "Before it just looked like a dirty white pebble." "You're right. The actual color is a pearl gray; sometimes you see a little pale-red or yellow tint, but with reflected light it presents all the colors of the rainbow.

Receptivity is not a single thing; it is a compound rather, a blending of several elements within the soul. It is an affinity for, a bent toward, a sympathetic response to, a desire to have. From this it may be gathered that it can be present in degrees, that we may have little or more or less, depending upon the individual. It may be increased by exercise or destroyed by neglect. It is not a sovereign and irresistible force which comes upon us as a seizure from above. It is a gift of God, indeed, but one which must be recognized and cultivated as any other gift if it is to realize the purpose for which it was given.

the examination of the 'conditioned' coming immediately after the analysis of lust(rāga) and the lustful one brings out another important aspect of the Buddha's conception of the pragmatic meaning of truth, a conception Nāgajuna seems to be clearly aware of. lust as pointed out earlier, is one of the most important element in the Buddha's analysis of experience. Lust is operative in the perceptual process especially in the formation of ideas derived from experience. Having rejected 'omniscience" as a source of knowledge, the Buddha depended primarily on sense experience. however, for him, sense experience was a 'big blooming buzzing confusion.' one way of dealing with this confusing mass of sense data is by concentrating upon items of interest to the individual and then forming ideas. such selection is generally based on one's interest. This is the significance of 'dispositions' (saṃskāra = compounding of ideas). for the Buddha, one's conception of truth is invariably bound up with such dispositions. therefore, all ideas are 'dispositionally conditioned'/ The Buddha's final statement before his death : "Dispositions are subject to change (D 2.156), therefore, there is an assertion that, since ideas are impermanent, there can be no absolute truth. -Nagajuna, the philosophy of the middle way

No matter how you civilised it, the body remained somewhat wild, or savage, or natural. It had to keep up its animal functions, or die. It could never be fully tamed, fully controlled. Even plants, Luis learned from listening to Hsing’s father, however manipulated to serve their symbiotic functions, were not totally predictable or obedient; and the bacteria populations came up constantly with “wild” breeds, possibly dangerous mutations. The only things that could be perfectly controlled were inanimate, the matter of the world, the elements and compounds, solid, liquid, or gas, and the artifacts made from them. What about the controller, the civiliser itself, the mind? Was it civilised? Did it control itself?

Chemistry is, well technically, chemistry is the study of matter, but I prefer to see it as the study of change. Now, just think about this. Electrons, they change their energy levels. Molecules change their bonds. Elements, they combine and change into compounds. Well that's. . . That's all of life, right? It's the constant, it's the cycle. . . It's solution, dissolution, just over and over and over. It's growth, then decay, then transformation!

We are all perishable and mortal, made of a cocktail of compound elements. We are equal in that we each go through the same process of biological life only to disintegrate back into the elements from which we’re made.

steadily increased over the years as the sensitivity of detection methods has improved. These methods are still less sensitive than the human nose, and the number of truffle volatiles is likely to increase yet further in the future. For white truffle volatiles see Pennazza et al. (2013) and Vita et al. (2015); for other species see Splivallo et al. (2011). There are a number of reasons why it is risky to pin all of truffles’ allure on a single compound. In the study by Talou et al. (1990), a small sample of animals was used and only a single species of truffle was tested, at a single shallow depth, at a single site. Different subsets of the profile of volatile compounds might be more prominent at different depths or in different places. Moreover, in the wild, a range of animals are attracted to truffles, from wild pigs to voles to insects. It might be that different elements of the cocktail of volatile compounds that truffles produce attract different animals. It may be that androstenol acts on animals in more subtle ways. It might not be effective on its own, as tested in the study, but only in conjunction with other compounds. Alternatively, it may be less important in finding the truffles and more important in the animals’ experience of eating them. For more on poisonous truffles see Hall et al. (2007). Besides Gautieria, the truffle species Choiromyces meandriformis is reported to smell “overpowering and nauseous” and is considered toxic in Italy (although it is popular in northern Europe). Balsamia vulgaris is another species considered to be mildly toxic, although dogs appear to enjoy its aroma of “rancid fat.

The individual nature of anything compounded is not the nature of space; any of the properties of the four elements of earth and so on, such as being solid, moist, and so forth, are not native to space. Any of the individual features of space, such as not obstructing other phenomena, offering an opportunity [for their arising], and so on, are not native to anything visible. Thus, space pervades anything visible and yet has nothing in common with it; similarly the great compassion of a buddha pervades all beings, and yet his unmixed qualities have nothing in common with sentient beings.

They drive planetary cycles of carbon, nitrogen, sulphur and phosphorus, by converting these elements into compounds that can be used by animals and plants and then returning them to the world by decomposing organic bodies. They were the first organisms to make their own food, by harnessing the sun’s energy in a process called photosynthesis. They released oxygen as a waste product, pumping out so much of the gas that they permanently changed the atmosphere of our planet. It is thanks to them that we live in an oxygenated world. Even now, the photosynthetic bacteria in the oceans produce the oxygen in half the breaths you take, and they lock away an equal amount of carbon dioxide.

7 foods that Naturally cleanse your Liver This article lists the 7 best foods to eat to keep your liver healthy: 1. Garlic Garlic Garlic contains sulfur compounds that are essential for supporting the liver and activating liver enzymes that are answerable for flushing out toxins and waste from the body. Garlic additionally contains element, a very important mineral and nutrient that assists in detoxification and supports the ductless gland. 2. Walnuts These oddly-shaped balmy contain high levels of l-arginine, glutathione, and polyunsaturated fatty acid fatty acids, all of that facilitate to detoxify the liver and support poison elimination. Plus, they're nice for fighting inflammation and supporting the health of the brain. 3. Citrus Fruits Lemons, limes and grapefruits are all natural sources of water-soluble vitamin and contain several potent antioxidants. Like garlic, citrus fruits have the flexibility to spice up the assembly of liver detoxification enzymes. 4. Turmeric This unimaginable herb contains a large indefinite amount of antioxidants that facilitate to repair the liver cells, shield against cellular injury and assist in detoxification. Turmeric is especially smart at serving to the liver hospital ward from serious metals and assist in endocrine metabolism. Turmeric conjointly boosts the assembly of gall and improves the health of the bladder. You can create Associate in nursing array of delectable chuck victimisation turmeric, starting from pumpkin and turmeric soup to “golden ice.” 5. Broccoli Along with alternative genus Brassica vegetables, like Belgian capital sprouts, cabbage and cauliflower, broccoli contains sulfur compounds, similar to garlic, that facilitate to support the detoxification method and also the health of the liver. In fact, these fibrous veggies will facilitate flush out toxins from your gut, and that they contain compounds that facilitate support the liver in metabolising hormones. 6. Leafy Vegetables The bitterer, the better! Your liver loves bitter, therefore fill on blow ball, rapini, arugula, leaf mustard and chicory. These foliaceous greens contain varied cleansing compounds that neutralize serious metals, which might abate the liver’s ability to detoxify. Plus, they assist to stimulate digestive fluid flow. 7. Avocado This unimaginable fruit contains glutathione that may be a powerful inhibitor that helps to guard the liver from incoming waste and toxins. It conjointly assists the liver in eliminating these chemicals from your body and protects against cellular harm.

We drifted together until I was nestled in the crook of his arm. It was an odd comfort, seeing him in his element like that. It was an odd pleasure to just watch him live his life so fully at that moment, and I felt lucky to be floating around his periphery. With us locked together like that, the ardent attentions of the young and curious compounders began to wane until the night grew very late, and one by one all the compounders climbed to their bowers to turn in. Our bower had been taken. We slept that night wedged amongst piles of red elvish children who seemed utterly unfazed at the strangers sleeping next to them.

seen. It swirled around with a life of its own and was an even deeper and brilliant gold than the outside casing of the stone. Lu had always admired it. When she had asked him where it came from, he only smiled and said that one day she would find out for herself. Now, he wrapped her hand around the stone and told her to go play in the gardens. After she left, he had drifted off to sleep, never to wake up. That had been one year ago, and Lu had companionless since. Now, her loneliness was compounded by drudgery. Every moment of her day was planned out for her, scripted like a play. Her father believed that a strict schedule produced a disciplined mind, and unfortunately, her tutors agreed. Every morning at dawn, she was awakened for breakfast in the garden and was then whisked off to horseback riding lessons in the family woods. This wouldn’t have been so bad except that her horseback riding instructor was also her science tutor and demanded she recite the Periodic Table of Elements at least once during each ride. Promptly at nine, her morning lessons of math, English, and science began. At noon, she had a short lunch break taken in the sunroom.

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This negative form of national egotism, most simply defined as isolationism, will remain a temptation for the great powers for some time to come, however incompatible it may be with the ultimate necessities of the world community. It has at least one element in common with the more dynamic and demonic form of imperialism which mankind has overcome at great cost. It also represents a compound of universalistic and egoistic elements in history; for the great nations which have achieved the strength to indulge in the illusory hope of security by their own power, have their strength by reason of a process of centralization of power in a technical society. Technical processes have accentuated the principle that “to him who hath, shall be given.” It operates in international relations, no less than in the economic life of nations.

One way that scientists have tried to figure out how sustainable cells came to be is by attempting to simulate the early chemistry of a primordial pond or ocean. The most famous example is an experiment performed by Stanley Miller, working in the Harold Urey laboratory in the 1950s. Miller put chemicals that he thought might have been present in the primordial atmosphere (hydrogen, ammonia, and methane gases) in water and passed electricity (simulating lightning) through the mixture, hoping to trigger the conversion of prebiotic carbon-based compounds into biological compounds (figure 12.1). Several days later Miller found that amino acids, which are the building blocks of proteins, a key ingredient of life, had formed, demonstrating that inorganic elements, in the presence of heat, can form biological compounds.