Embryonic With Quotes

But if you tell folks you're a college student, folks are so impressed. You can be a student in anything and not have to know anything. Just say toxicology or marine biokinesis, and the person you're talking to will change the subject to himself. If this doesn't work, mention the neural synapses of embryonic pigeons.

Those candle flames were like the lives of men. So fragile. So deadly. Left alone, they lit and warmed. Let run rampant, they would destroy the very things they were meant to illuminate. Embryonic bonfires, each bearing a seed of destruction so potent it could tumble cities and dash kings to their knees.

Impression — I was certain of it. I was just telling myself that, since I was impressed, there had to be some impression in it … and what freedom, what ease of workmanship! Wallpaper in its embryonic state is more finished than that seascape.

She was lost in that deep and certain sense that there was nothing beyond her own experience. As if there were only one way things could go, the years leading you down a corridor to the room where your inevitable self waited--embryonic, ready to be revealed. How sad it was to realize that sometimes you never got there. That sometimes you lived a whole life skittering across the surface as the years passed, unblessed.

The politicized sponsors of this pseudoscientific nonsense should be ashamed to live, let alone die. If you want to take part in the “war” against cancer, and other terrible maladies, too, then join the battle against their lethal stupidity.

Against the censurers of brevity. - Something said briefly can be the fruit of much long thought: but the reader who is a novice in this field, and has as yet reflected on it not at all, sees in everything said briefly something embryonic, not without censuring the author for having served him up such immature and unripened fare.

It must be said in addition that the men with the most scrupulous respect for embryonic life are also those who are most zealous when it comes to condemning adults to death in war.

Was it possible to live outside language? Naturally this question did not address itself to her in words, or as a single lucid sentence. It addressed itself to her as a soundless, embryonic howl.

A dozen candles burned themselves to death on the shelf before me. Each of my breaths made them tremble. To them, I was a behemoth, to frighten and destroy. And yet, if I strayed too close, they could destroy me. My invisible breath, the pulses of life that flowed in and out, could end them freely, while my fingers could not do the same without being repaid in pain.’” “‘I understood in a moment of stillness,’” Litima read. “‘Those candle flames were like the lives of men. So fragile. So deadly. Left alone, they lit and warmed. Let run rampant, they would destroy the very things they were meant to illuminate. Embryonic bonfires, each bearing a seed of destruction so potent it could tumble cities and dash kings to their knees. In later years, my mind would return to that calm, silent evening, when I had stared at rows of living lights. And I would understand. To be given loyalty is to be infused like a gemstone, to be granted the frightful license to destroy not only one’s self, but all within one’s care.

From age four to five we are all romantics; we are all embryonic royalty, budding ballerinas, or intrepid astronauts; we are all fearless, open, affectionate, and beautiful.

It must be added that the men who most respect embryonic life are the same ones who do not hesitate to send adults to death in war.

Romola had had contact with no mind that could stir the larger possibilities of her nature; they lay folded and crushed like embryonic wings, making no element in her consciousness beyond an occasional vague uneasiness.

We should have abided by our larval condition, dispensed with evolution, remained incomplete, delighting in the elemental siesta and calmly consuming ourselves in an embryonic ecstasy.

The men of yesterday are spectres; those of to-morrow are forms. The eye of the spirit distinguishes them but obscurely. The embryonic work of the future is one of the visions of philosophy.

This is not (as you have charged) to paint religion with a broad brush. I am very quick to distinguish gradations of bad ideas; some clearly have no consequences at all (or at least not yet); some put civilization itself in peril. The problem with dogmatism, however, is that one can never quite predict how terrible its costs will be. To use one of my favorite examples, consider the Christian dogma that human life begins at the moment of conception: On its face, this belief seems likely to only improve our world. After all, it is the very quintessence of a life-affirming doctrine. Enter embryonic stem-cell research. Suddenly, this “life begins at the moment of conception” business becomes the chief impediment to medical progress. Who would have thought that such an innocuous idea could unnecessarily prolong the agony of tens of millions of people? This is the problem with dogmatism, no matter how seemingly benign: it is unresponsive to reality. Dogmatism is a failure of cognition (as well as a commitment to such failure); it is the state of being closed to new evidence and new arguments. And this frame of mind is rightly despised in every area of culture, on every subject, except where it goes by the name of “religious faith.” In this guise, parading its most grotesque faults as virtues, it is granted a special dispensation, even in the pages of Nature.

I like food that speaks to me. Food like French toast, English muffins, and Deviled eggs. Oh, oval embryonic spawn of chicken, why hast thou deceived me?

I check every can of Barbasol I buy for dinosaur embryos. I haven't found any yet, as evidenced by the lack of T-Rex screams in my apartment.

A universe is, indeed, to be pitied whose dominating inhabitants are so unconscious and so ethically embryonic that they make life a commodity, mercy a disease, and systematic massacre a pastime and a profession.

Greek philosophy seems to begin with an absurd notion, with the proposition that water is the primal origin and the womb of all things. Is it really necessary for us to take serious notice of this proposition? It is, and for three reasons. First, because it tells us something about the primal origin of all things; second, because it does so in language devoid of image or fable, and finally, because contained in it, if only embryonically, is the thought, "all things are one".

It has already been stated that various parts in the same individual, which are exactly alike during an early embryonic period, become widely different and serve for widely different purposes in the adult state. So again it has been shown that generally the embryos of the most distinct species belonging to the same class are closely similar, but become, when fully developed, widely dissimilar.

He can hum the music in his old man's quivering voice, but he prefers it in his head, where it lives on in violins and reedy winds. If he imagines it in rehearsal he can remember every step of his three-minute solo as if he had danced it only yesterday, but he knows, too, that one time, onstage in Berlin, he had not danced it as he had learned it; this much he knows but cannot recreate, could no recreate it even a moment after he had finished dancing it. While dancing he had felt blind to the stage and audience, deaf to the music. He had let his body do what it needed to do, free to expand and contract in space, to soar and spin. So, accordingly, when he tries to remember the way he danced it on stage, he cannot hear the music or feel his feet or get a sense of the audience. He is embryonic, momentarily cut off from the world around him. The three most important minutes of his life, the ones that determined his fate and future, are the three to which he cannot gain access, ever.

Prayer is either a sheer illusion or a personal contact between embryonic, incomplete persons (ourselves) and the utterly concrete Person. Prayer in the sense of petition, asking for things, is a small part of it; confession and penitence are its threshold, adoration its sanctuary, the presence and vision and enjoyment of God its bread and wine. In it God shows Himself to us. That He answers prayers is a corollary—not necessarily the most important one—from that revelation. What He does is learned from what He is.

As if there were only one way things could go, the years leading you down a corridor to the room where your inevitable self waited—embryonic, ready to be revealed. How sad it was to realize that sometimes you never got there. That sometimes you lived a whole life skittering across the surface as the years passed, unblessed. Julian

Here, however, you made art because it was the only thing you’d ever been good at, the only thing, really, you thought about between shorter bursts of thinking about the things everyone thought about: sex and food and sleep and friends and money and fame. But somewhere inside you, whether you were making out with someone in a bar or having dinner with your friends, was always your canvas, its shapes and possibilities floating embryonically behind your pupils. There was a period – or at least you hoped there was – with every painting or project when the life of that painting became more real to you than your everyday life, when you sat wherever you were and thought only of returning to the studio…

Mrs. Almond lived much farther up town, in an embryonic street with a high number—a region where the extension of the city began to assume a theoretic air, where poplars grew beside the pavement (when there was one), and mingled their shade with the steep roofs of desultory Dutch houses, and where pigs and chickens disported themselves in the gutter. These elements of rural picturesqueness have now wholly departed from New York street scenery; but they were to be found within the memory of middle-aged persons, in quarters which now would blush to be reminded of them.

Those who abdicate the empire of reason and permit their wills to wander in pursuit of reflections in the Astral Light, are subject to alternations of mania and melancholy which have originated all the marvels of demoniacal possession, though it is true, at the same time, that by means of these reflections impure spirits can act upon such souls, make use of them as docile instruments and even habitually torment their organism, wherein they enter and reside by obsession, or embryonically. These kabalistic terms are explained in the Hebrew book of the Revolution of Souls, of which our thirteenth chapter will contain a succinct analysis. It is therefore extremely dangerous to make sport of the Mysteries of Magic; it is above all excessively rash to practice its rites from curiosity, by way of experiment and as if to exploit higher forces. The inquisitive who, without being adepts, busy themselves with evocations or occult magnetism, are like children playing with fire in the neighborhood of a cask of gunpowder; sooner or later they will fall victims to some terrible explosion.

When we begin a new project, as embryonic or unsatisfactory as our early work may seem, we’re readying ourselves for the deeper work that comes later. We learn about ourselves as writers. We establish our work’s foundation. We permit ourselves to play and explore. We commit—or recommit—to working steadily and purposefully.

That's the problem with college kids. I blame Hollywood for skewing their perspective. Life is just a big romantic comedy to them, and if you meet cute, happily-ever-after is a foregone conclusion. So there we were, the pretty blond girl milking her very slight congenital limp in order to seem damaged and more interesting, and the nervous boy with the ridiculous hair trying so hard to be clever, the two of us hypnotized by the syncopated rhythms of our furiously beating hearts and throbbing loins. That stupid, desperate, horny kid I was, standing obliviously on the fault line of embryonic love, when really, what he should have been doing was running for his life.

When he crashed into the glade among the cottonwoods he fell headlong and lay there with his cheek to the earth. And as he lay there a far crack of lightning went bluely down the sky and bequeathed him in an embryonic bird’s first fissured vision of the world and transpiring instant and outrageous from dark to dark a final view of the grotto and the shapeless white plasm struggling upon the rich and incunabular moss like a lank swamp hare. He would have taken it for some boneless cognate of his heart’s dread had the child not cried.

On the other hand, the sun of Naples might be conducive to learning something about the biochemistry of the embryonic development of marine animals.

Love is yesterday’s tomorrow, minus the frozen musical notes, soggy teabags, and political opposition from your own embryonic offspring.

At the most embryonic state, the tendency toward the fullness of actualization is already latent.

Superstition and perversity are after all one and the same. They are transitional or embryonic stages from which new and riper forms will emerge.

Chloé Delaume : "Contrer la peur au ventre est tout ce qui vous occupe, le remplir d’embryons : un acte anxiolytique, pour un peuple qui ne survit que sous antidépresseurs

the U.S. House of Representatives voted effectively to ban embryonic stem-cell research on February 27, 2003.

Behavior develops 'in a spiral'...Every motor theme of embryonic life can be considered as a theme that will be elaborated at a higher level in postnatal life.

odd to think that in embryonic form, we are nearly identical. Finally, we arrive at the holotype I have come to see.

That social organism is embryonic. That firmly to believe is to impede development. That only temporarily to accept is to facilitate.

anecdotal observation that many of those who most ardently oppose the taking of embryonic life also seem to be more than usually enthusiastic about taking adult life.

Men, embryonically speaking, are imperfect women, as you know.

Under Khrushchev, Stalin-era laws restricting job mobility were abandoned, the official workday was shortened, minimum wages were established and a system of maternity leave introduced, along with a national pension scheme (extended to collective farmers after 1965). In short, the Soviet Union—and its more advanced satellite states—became embryonic welfare states, at least in form.

How could this sense of right survive if it were not that in our hearts we feel this life to be only a part of life, this earthly dream only an embryonic prelude to a new birth, a new awakening;

She was lost in that deep and certain sense that there was nothing beyond her own experience. As if there were only one way things could go, the years leading you down a corridor to the room where your inevitable self waited—embryonic, ready to be revealed. How sad it was to realize that sometimes you never got there. That sometimes you lived a whole life skittering across the surface as the years passed, unblessed.

I am not sure what to make of my admittedly anecdotal observation that many of those who most ardently oppose the taking of embryonic life also seem to be more than usually enthusiastic about taking adult life.

On the walk back, we passed Roberta’s forbidden tattoo parlor. The storefront glass had been painted over with black paint, but the peacock sign—faded and chipped—still hung over the door. “This woman named Roberta Jaskiewicz used to live there,” I said. “She gave tattoos and sold hand-painted girlie neckties. One time my grandmother saw me over there and she—” “Shut up! Shut up! Shut up!” Dante said. He locked his eyes closed and stood frozen on the sidewalk. I waited. “What?” I said, when he opened his eyes again. “A poem was just beginning to form itself in my head. The idea was embryonic and now I’ve lost it. Thanks a lot.

The growth of the nervous system from beginning to end is dominated by 'a totally integrated matrix, and not a progressive integration of primarily individuated units'. The organism is not a sum of its reflexes, but on the contrary 'the mechanism of the total pattern is an essential component of the performance of the part, i.e. the reflex'. The stimulus-response scheme cannot explain even embryonic behaviour, because movements appear long before the motor neurons of the reflex arc are connected with the sensory neurons. This centrifugal mode of development means that the individual acts on its environment before it reacts to its environment.

you made art because it was the only thing you’d ever been good at, the only thing, really, you thought about between shorter bursts of thinking about the things everyone thought about: sex and food and sleep and friends and money and fame. But somewhere inside you, whether you were making out with someone in a bar or having dinner with your friends, was always your canvas, its shapes and possibilities floating embryonically behind your pupils.

What are the stars? Such questions are as natural as an infant’s smile. We have always asked them. What is different about our time is that at last we know some of the answers. Books and libraries provide a ready means for finding out what those answers are. In biology there is a principle of powerful if imperfect applicability called recapitulation: in our individual embryonic development we retrace the evolutionary history of the species. There is, I think, a kind of recapitulation that occurs in our individual intellectual developments as well. We unconsciously retrace the thoughts of our remote ancestors. Imagine a time before science, a time before libraries. Imagine a time hundreds of thousands of years ago. We were then just about as smart, just as curious, just as involved in things social and sexual. But the experiments had not yet been done, the inventions had not yet been made. It was the childhood of genus Homo. Imagine the time when fire was first discovered. What were human lives like then? What did our ancestors believe the stars were? Sometimes, in my fantasies, I imagine there was someone who thought like this: We

Here, however, you made art because it was the only thing you've ever been good at, the only thing, really, you thought about between shorter bursts of thinking about the things everyone thought about: sex and food and sleep and friends and money and fame. But somewhere inside you, whether you were making out with someone in a bar or having dinner with your friends, was always your canvas, its shapes and possibilities floating embryonically behind your pupils.

He would have had to roam the entire United States and look in every garbage pail from coast to coast before he found me embryonically convoluted among the rubbishes of my life, his life, and the life of everybody concerned and not concerned.

At that time a psychologist appeared in Oslo, and wrote interesting articles in the paper about how to cure homosexuality. … This man is a pervert. He wants to change nature. He wants to change the natural growth of love between a woman and a woman, or between a man and a man. If society itself wasn't hostile to love, he would never have been allowed to do that. Can't you see? Why can't you ever get it out of your head that love is against nature? Because that's what you're saying when you say homosexuality is against nature. Didn't nature make me? Or was I the result of some mysterious embryonic experiment, conceived on another planet, and planted in my mother's womb? Because I can assure you: I was born a lesbian. I was a lesbian the moment I came out and said, Boooooo.

The little brain in the gut develops from the same embryonic tissue as the brain in the head, and the two are connected via the massive vagus nerve. Most intriguingly, there is a nine-to-one rate of data transfer from the gut to the brain, as opposed to the brain to the gut.

The evolutionary importance of the fact that genes control embryonic development is this: it means that genes are at least partly responsible for their own survival in the future, because their survival depends on the efficiency of the bodies in which they live and which they helped to build.

no shared sense of American nationhood existed in 1776, even though the Continental Congress and the Continental Army can be regarded as embryonic versions of such. All alliances among the colonies, and then the states, were presumed to be provisional and temporary arrangements. Allegiances within the far-flung American population remained local,

Other researchers think that evolutionary transformations are best studied by the comparison of embryonic development and its underlying genetic causes. The conceptual justification for that approach is the claim that what is inherited from the parents and ancestors are not adult traits but rather developmental programs that regulate the development of adult traits.

    The Earth was form'd, but in the Womb as yet   Of Waters, Embryon immature involv'd,   Appeer'd not: over all the face of Earth   Main Ocean flow'd, not idle, but with warme   Prolific humour soft'ning all her Globe,   Fermented the great Mother to conceave,   Satiate with genial moisture, when God said   Be gather'd now ye Waters under Heav'n   Into one place, and let dry Land appeer.

The X chromosome does most of the heavy developmental lifting, while the little Y has been shedding its associated genes at a rate of about five every one million years, committing suicide in slow motion. It’s now down to less than 100 genes. By comparison, the X chromosome carries about 1,500 genes, all necessary participants in embryonic construction projects. These are not showing any signs of decay.

ORGANIC LIFE beneath the shoreless waves Was born and nurs'd in Ocean's pearly caves; First, forms minute, unseen by spheric glass, Move on the mud, or pierce the watery mass; These, as successive generations bloom, New powers acquire, and larger limbs assume; Whence countless groups of vegetation spring, And breathing realms of fin, and feet, and wing. Thus the tall Oak, the giant of the wood, Which bears Britannia's thunders on the flood; The Whale, unmeasured monster of the main, The lordly Lion, monarch of the plain, The Eagle soaring in the realms of air, Whose eye undazzled drinks the solar glare, Imperious man, who rules the bestial crowd, Of language, reason, and reflection proud, With brow erect, who scorns this earthy sod, And styles himself the image of his God; Arose from rudiments of form and sense, An embryon point, or microscopic ens!

Here, however, you made art because it was the only thing you’d ever been good at, the only thing, really, you thought about between shorter bursts of thinking about the things everyone thought about: sex and food and sleep and friends and money and fame. But somewhere inside you, whether you were making out with someone in a bar or having dinner with your friends, was always your canvas, its shapes and possibilities floating embryonically behind your pupils.

I would argue the desire to be great was put there by the Creator himself. After all, we’re made in his image. The problem is this desire, which in its embryonic, innocent state is so, so right, is quickly warped and soiled and bent out of shape by the ego. We devolve from a desire to be great to a desire to be thought of as great. From a desire to serve the weak to a desire to be served by the weak. From a desire to save the world to a desire to have it.

The tribal differences that erupt into public controversy typically concern sex (e.g., gay marriage, gays in the military, the sex lives of public officials) and death at the margins of life (e.g., abortion, physician-assisted suicide, the use of embryonic stem cells in research). That such issues are moral issues is surely not arbitrary. Sex and death are the gas pedals and brakes of tribal growth. (Gay sex and abortion, for example, are both alternatives to reproduction.)

We do not inhabit a perfected world where natural selection ruthlessly scrutinizes all organic structures and then molds them for optimal utility. Organisms inherit a body form and a style of embryonic development; these impose constraints upon future change and adaptation. In many cases, evolutionary pathways reflect inherited patterns more than current environmental demands. These inheritances constrain, but they also provide opportunity. A potentially minor genetic change […] entails a host of complex, nonadaptive consequences. The primary flexibility of evolution may arise from nonadaptive by-products that occasionally permit organisms to strike out in new and unpredictable directions. What “play” would evolution have if each structure were built for a restricted purpose and could be used for nothing else? How could humans learn to write if our brain had not evolved for hunting, social cohesion, or whatever, and could not transcend the adaptive boundaries of its original purpose?

I was born because a scientist managed to hook up my mother's eggs and my father's sperm to create a specific combination of precious genetic material. In fact, when Jesse told me how babies get made and I, the great disbeliever, decided to ask my parents the truth, I got more than I bargained for. They sat me down and told me all the usual stuff, of course--but they also explained that they chose little embryonic me, specifically, because I could save my sister, Kate. "We loved you even more," my mother made sure to say, "because we knew what exactly we were getting." It made me wonder, though, what would have happened if Kate had been healthy. Chances are, I'd still be floating up in Heaven or wherever, waiting to be attached to a body to spend some time on Earth. Certainly I would not be part of this family. See, unlike the rest of the free world, I didn't get here by accident. And if your parents have you for a reason, then that reason better exist. Because once it's gone, so are you.

When I think about it, I have to say that by 1919 even the Hitler Youth had almost been formed. For example, in our school class we had started a club called the Rennbund Altpreussen (Old Prussia Athletics Club), and took as its motto “Anti-Spartacus, for Sport and Politics.” The politics consisted in occasionally beating up a few unfortunates, who were in favor of the revolution, on the way to school. Sports were the main occupation. We organized athletics championships in the school grounds or public stadia. These gave us the pleasurable sensation of being decidedly anti-Spartacist. We felt very important and patriotic, and ran races for the fatherland. What was that, if not an embryonic Hitler Youth? In truth, certain characteristics later added by Hitler’s personal idiosyncrasies were lacking, anti-Semitism for one. Our Jewish schoolmates ran with the same anti-Spartacist and patriotic zeal as everyone else. Indeed, our best runner was Jewish. I can testify that they did nothing to undermine national unity. During

There’s an ancient legend that infuses China’s Yangtze and Yellow Rivers with cosmological dimensions. After flowing east and out to sea, the rivers ascend and rarify, becoming the Star River (Milky Way), crosses the heavens westward and descends into western mountains to form the headwaters of the rivers, a return to earth and the cycle. China’s rivers were an extension of the Milky Way, creating a cosmological cocoon and nestles humans into the ten thousand things, and prefigures the idea that the stars as embryonic origins of chi.

Desegregating the activity of civil society in the West, as well as inside Israel, illustrates the very essence of a one-state solution when the one-state movement is still in its embryonic stage. An activity around themes, and not according to national, religious, or ethnic identity, can be the unique contribution of the one-state movement. But again themes can sound too abstract and fluid for a movement that seeks desperately to change the public mind after years of being conditioned by a distorted historical narrative, manipulated media coverage, and a lethal futuristic vision.

The woman who undergoes this operation can sense the morphogenetic field at work in her face. She can feel the lines of force as they guide the embryonic cells into the patterns they must form. Why should a woman let her life be determined by tired collagens or by a shortage of zinc which weakens her electromagnetic field, the matrix of life? The goal of life is living. Life is a field of opportunity, guiding the individual forward along paths created by the meshed forces or objective possibilities as they interweave with a person's own potentialities. And this philosophy of life is now bodied forth in the faces of beautiful women. ("Motherhood

And as he lay there a far crack of lightning went bluely down the sky and bequeathed him in an embryonic bird's first fissured version of the world and transpiring instant and outrageous from dark to dark a final view of the grotto and the shapeless white plasm struggling upon the rich and incunabular moss like a lank swamp hare. He would have taken it for some boneless cognate of his heart's dread had the child not cried. It howled execration upon the dim camarine world of its nativity wail on wail while he lay there gibbering with palsied jawhasps, his hands putting back the night like some witless paraclete beleaguered with all limbo's clamor.

There, art was something that was just an accessory to a lifestyle. You painted or sculpted or made crappy installation pieces because it justified a wardrobe of washed-soft T-shirts and dirty jeans and a diet of ironic cheap American beers and ironic expensive hand-rolled American cigarettes. Here, however, you made art because it was the only thing you'd ever be good at, the only thing, really, you thought about between shorter bursts of thinking about the things everyone thought about: sex and food and sleep and friends and money and fame. But somewhere inside you, whether you were making out with someone in a bar or having dinner with your friends, was always your canvas, its shapes and possibilities floating embryonically behind your pupils.

Maybe one reason I do not wear makeup is to scare people. If they’re close enough, they can see something is different with me, something unnerving, as if I have no features, I am embryonic, pre-eyebrows, pre-eyelids, pre-mouth, I am like a water bear talking to them, or an amniotic traveler, a vitreous floater on their own eyeball, human ectoplasm risen on its hind legs to discourse with them And such a white white girl, such a sickly toadstool, so pale, a visage of fog, a phiz of mist above a graveyard, no magenta roses, no floral tribute, no goddess, no grown-up woman, no acknowledgment of the drama of secondary sexual characteristics, just the gray matter of spirit talking, the thin features of a gray girl in a gray graveyard— granite, ash, chalk, dust.

If he surrendered the advantage of the gun he would find himself floating in the gutters of an inhuman world, a part of the daily flotsam and jetsam of a hundred thousand abortions whooshing down the wormhole drain, drowning in a sea of pus-streaked semen and warm piss and menstrual juice and dead fetuses and radiator fluid and bloody diarrhea, seeking refuge inside the cathedral ruins of an embryonic sac, curling up to say his prayers then whispering goodnight, God speed, good riddance, gadzooks, the sac shrinking, disappearing into the frigid, humpbacked void of sodomized angels, wingless now, lecherous gargoyles sporting skeletal appendages without feathers, it would be a birth in reverse, the collapse of the universal soul. He wasn't sure how to save himself.

To sum up: at various stages of embryonic development, and at various structural levels, we find different biochemical mechanisms, but analogue principles at work. At every stage and level the game is played according to fixed rules but with flexible strategies (although their flexibility is normally hidden from the eye and revealed only by the transplantation and grafting techniques of experimental embryology). The overall rules of the game are laid down in the complete set of instructions operative at any level at any time is triggered off by messages from the inter- and extra-cellular environment, which vary in character according to structural level and developmental stage: fertilizing agents, cytoplasmic feedbacks, direct-contact evocators, hormones, and other catalysts.

Thus, when the eye-cups (the future retina), which grow out of the brain at the end of two stalks (the future optic nerves), make physical contact with the surface, the skin over the contact area folds into the concave cups and differentiates into transparent lenses (see arrows on the right of the diagram). The eye-cup induces the skin to form a lens, and the lens in its turn induces adjacent tissues to form a transparent horny membrane, the cornea. Moreover, if an eye-cup is transplanted under the skin on the belly of a frog embryo, the skin over it will obligingly differentiate into a lens. We may regard this obligingness or 'docility' of embryonic tissue, its readiness to differentiate into the kind of organ best suited to the tissue's position in the growing organism, as a manifestation of the integrative tendency, of the part's subordination to the interests of the whole.

...you made art because it was the only thing you’d ever been good at, the only thing, really, you thought about between shorter bursts of thinking about the things everyone thought about: sex and food and sleep and friends and money and fame. But somewhere inside you, whether you were making out with someone in a bar or having dinner with your friends, was always your canvas, its shapes and possibilities floating embryonically behind your pupils. There was a period—or at least you hoped there was—with every painting or project when the life of that painting became more real to you than your everyday life, when you sat wherever you were and thought only of returning to the studio, when you were barely conscious that you had tapped out a hill of salt onto the dinner table and in it were drawing your plots and patterns and plans, the white grains moving under your fingertip like silt.

This is specially so in the first years of life. It is true that afterwards differences arise in the individuals but it is not we who cause these differences; we cannot even provoke them. There is an inner individuality, an ego which develops spontaneously, independently of us and we cannot do anything about it. We cannot make, for instance, a genius, or a general or an artist. We can only help that individual who is to be a general or a leader to realize his potentialities. No matter what they are, if they are leaders or poets or artists or geniuses, or merely common men, they must pass through these stages: embryonic stages before birth, psycho-embryonic stages after birth, in order to realize their mysterious future self. What we can do is merely to remove the obstacles so that the mysterious being that each individual is to realize can be achieved, because by removing those obstacles, the work can be done better.

As we wind through the graves, I’m reminded of growing up down the road from the town dump to the north and the cemetery to the south, my own house haunting the center, equal radius to either destination: dumping ground or burial. Mama’s ghost skirted the edges; I could feel her presence, but not nearly enough. Girlhood nights I used to sleepwalk, and Alba would find me, wriggling through the slats in the fence, kneeling at the makeshift altar I’d made of debris, all that wreckage, a shrine for the mama I never knew, and my staunch and sturdy saint of a sister would walk me home where I’d claim no memory in the morning. Dreamworld would merge with waking, and I felt it—embryonic, swelling, lucent, what would sprout inside me as I grew older, rasher—the city of the Dead. Where I accidentally sent Karma a few short years later. Where—I can’t shake the clawing feeling now—I’ve sent Cecilia as well, with my vitriol, with my jealousy.

Most dictionaries define tree as a large, perennial, single-trunked, woody plant. This is misleading, for a palm tree contains no wood. Botanists themselves do not bother to distinguish trees from nontrees. Instead, they divide plants into more precise categories, such as angiosperms (flowering plants) and gymnosperms (nonflowering). Angiosperms comprise two diagnostic types, monocots and dicots. Monocots, including palms, are less complex than dicots. They develop from a single embryonic leaf, have basic flowers and no secondary growth (wood). The rootstock is adventitious, meaning that the underground shoots develop independently; the tree has no radicle, or primary root. The simplicity of monocots enhances their agricultural tility. As crops, they supply us with essential carbohydrates—think bananas, yuccas, and edible grasses (rice, wheat, maize, cane). From a botanist’s point of view, a palm is not so different from a giant stalk of grass.

Why don't you make everybody an Alpha Double Plus while you're about it?" Mustapha Mond laughed. "Because we have no wish to have our throats cut," he answered. "We believe in happiness and stability. A society of Alphas couldn't fail to be unstable and miserable. Imagine a factory staffed by Alphas–that is to say by separate and unrelated individuals of good heredity and conditioned so as to be capable (within limits) of making a free choice and assuming responsibilities. Imagine it!" he repeated. The Savage tried to imagine it, not very successfully. "It's an absurdity. An Alpha-decanted, Alpha-conditioned man would go mad if he had to do Epsilon Semi-Moron work–go mad, or start smashing things up. Alphas can be completely socialized–but only on condition that you make them do Alpha work. Only an Epsilon can be expected to make Epsilon sacrifices, for the good reason that for him they aren't sacrifices; they're the line of least resistance. His conditioning has laid down rails along which he's got to run. He can't help himself; he's foredoomed. Even after decanting, he's still inside a bottle–an invisible bottle of infantile and embryonic fixations. Each one of us, of course," the Controller meditatively continued, "goes through life inside a bottle. But if we happen to be Alphas, our bottles are, relatively speaking, enormous. We should suffer acutely if we were confined in a narrower space. You cannot pour upper-caste champagne-surrogate into lower-caste bottles. It's obvious theoretically. But it has also been proved in actual practice. The result of the Cyprus experiment was convincing." "What was that?" asked the Savage. Mustapha Mond smiled. "Well, you can call it an experiment in rebottling if you like. It began in A.F. 473. The Controllers had the island of Cyprus cleared of all its existing inhabitants and re-colonized with a specially prepared batch of twenty-two thousand Alphas. All agricultural and industrial equipment was handed over to them and they were left to manage their own affairs. The result exactly fulfilled all the theoretical predictions. The land wasn't properly worked; there were strikes in all the factories; the laws were set at naught, orders disobeyed; all the people detailed for a spell of low-grade work were perpetually intriguing for high-grade jobs, and all the people with high-grade jobs were counter-intriguing at all costs to stay where they were. Within six years they were having a first-class civil war. When nineteen out of the twenty-two thousand had been killed, the survivors unanimously petitioned the World Controllers to resume the government of the island. Which they did. And that was the end of the only society of Alphas that the world has ever seen." The Savage sighed, profoundly. "The optimum population," said Mustapha Mond, "is modelled on the iceberg–eight-ninths below the water line, one-ninth above." "And they're happy below the water line?" "Happier than above it.

And again, though we cannot prove, we feel, that we are deathless. We perceive that life is not like those dramas so beloved by the people—in which every villain is punished, and every act of virtue meets with its reward; we learn anew every day that the wisdom of the serpent fares better here than the gentleness of the dove, and that any thief can triumph if he steals enough. If mere worldly utility and expediency were the justification of virtue, it would not be wise to be too good. And yet, knowing all this, having it flung into our faces with brutal repetition, we still feel the command to righteousness, we know that we ought to do the inexpedient good. How could this sense of right survive if it were not that in our hearts we feel this life to be only a part of life, this earthly dream only an embryonic prelude to a new birth, a new awakening; if we did not vaguely know that in that later and longer life the balance will be redressed, and not one cup of water given generously but shall be returned a hundredfold?

And again, though we cannot prove, we feel, that we are deathless. We perceive that life is not like those dramas so beloved by the people—in which every villain is punished, and every act of virtue meets with its reward; we learn anew every day that the wisdom of the serpent fares better here than the gentleness of the dove, and that any thief can triumph if he steals enough. If mere worldly utility and expediency were the justification of virtue, it would not be wise to be too good. And yet, knowing all this, having it flung into our faces with brutal repetition, we still feel the command to righteousness, we know that we ought to do the inexpedient good. How could this sense of right survive if it were not that in our hearts we feel this life to be only a part of life, this earthly dream only an embryonic prelude to a new birth, a new awakening; if we did not vaguely know that in that later and longer life the balance will be redressed, and not one cup of water given generously but shall be returned a hundredfold? Finally,

In our own bodies, only the liver is capable of limited regeneration, but chop a limb off a starfish or a salamander, and it will grow a new one. We are starting to understand the molecular signals that are used by these species to regenerate limbs in adult life. Mammals seem to only use this signalling pathway during the growth of the early embryo but it is a pathway that may well have the potential to be reactivated. Following surgical removal, the wings can grow back in embryonic chickens when the production of a protein called wnt is switched on. Frog limb regeneration can also take place later in the life cycle when wnt protein is expressed. Tadpoles have this ability but it is normally lost when they metamorphose into frogs. The expression of wnt signalling protein around an injury is thought to cause a reprogramming or transdifferentiation of mature cells into stem cells capable of producing the cell types needed for the limb. Very young children have been known to re-grow severed fingertips, and so there are intriguing possibilities for human tissue regeneration.

but because to work in Ezra’s was to be constantly surrounded and interrupted by dilettantes. There, art was something that was just an accessory to a lifestyle. You painted or sculpted or made crappy installation pieces because it justified a wardrobe of washed-soft T-shirts and dirty jeans and a diet of ironic cheap American beers and ironic expensive hand-rolled American cigarettes. Here, however, you made art because it was the only thing you’d ever been good at, the only thing, really, you thought about between shorter bursts of thinking about the things everyone thought about: sex and food and sleep and friends and money and fame. But somewhere inside you, whether you were making out with someone in a bar or having dinner with your friends, was always your canvas, its shapes and possibilities floating embryonically behind your pupils. There was a period—or at least you hoped there was—with every painting or project when the life of that painting became more real to you than your everyday life, when you sat wherever you were and thought only of returning to the studio, when you were barely conscious that you had tapped out a hill of salt onto the dinner table and in it were drawing your plots and patterns and plans, the white grains moving under your fingertip like silt.

I was sleeping with my head on the wooden arm of a seat as six attendants of the theater converged with their night’s total of swept-up rubbish and created a huge dusty pile that reached to my nose as I snored head down – till they almost swept me away too. This was reported to me by Dean, who was watching from ten seats behind. All the cigarette butts, the bottles, the matchbooks, the come and the gone were swept up in this pile. Had they taken me with it, Dean would never have seen me again. He would have had to roam the entire United States and look in every garbage pail from coast to coast before he found me embryonically convoluted among the rubbishes of my life, his life, and the life of everybody concerned and not concerned. What would I have said to him from my rubbish womb? ‘Don’t bother me, man, I’m happy where I am. You lost me one night in Detroit in August nineteen forty-nine. What right have you to come and disturb my reverie in this pukish can?’ In 1942 I was the star in one of the filthiest dramas of all time. I was a seaman, and went to the Imperial Café on Scollay Square in Boston to drink; I drank sixty glasses of beer and retired to the toilet, where I wrapped myself around the toilet bowl and went to sleep. During the night at least a hundred seamen and assorted civilians came in and cast their sentient debouchments on me till I was unrecognizably caked. What difference does it make after all? – anonymity in the world of men is better than fame in heaven, for what’s heaven? what’s earth? All in the mind.

The accusation against the Church for being either right or left wing tells you more about the contemporary political assumptions than about the political inclination of Catholicism. The Church will seem both "right wing" (in promoting the traditional family, opposing abortion, euthanasia, embryonic research, etc.) and "left wing" (in advocating the rights of minorities, social justice, active state support for the poorest, etc.), depending on the political bias of the one accusing .The same bias afflicts Catholics. There are pro-life Catholics who think Catholic social teaching is "socialist," and pro-social-justice Catholics who think pro-life causes are right wing. The Church will always be accused of "interfering" or trying to "impose" its view when the critic disagrees with its stance; but the same critic will say nothing when the Church has intervened politically on a matter with which he or she agrees. And if the Church has stayed silent, the critic will accuse it of "failing to speak out." Put another way, people are against the Church "interfering" in what they would much rather have left alone; and in favor of "interfering" in what they believe should be changed. Why and when does the Church speak out on political questions? The answer is rarely and cautiously, and almost always because it is a matter which touches on the Gospel, on core freedoms and rights (such as the right to life, or to religious freedom), or on core principles of Catholic social teaching. In these cases, the Church not only needs to speak out; it has a duty to do so.

The expression "fee thulumaatin thalaathin," translated into English as "a threefold darkness," indicates three dark regions involved during the development of the embryo. These are: a) The darkness of the abdomen b) The darkness of the womb c) The darkness of the placenta As we have seen, modern biology has revealed that the embryological development of the baby takes place in the manner revealed in the verse, in three dark regions. Moreover, advances in the science of embryology show that these regions consist of three layers each. The lateral abdominal wall comprises three layers: the external oblique, the internal oblique, and transverses abdominis muscles.91 Similarly, the wall of the womb also consists of three layers: the epimetrium, the myometrium and the endometrium.92 Similarly again, the placenta surrounding the embryo also consists of three layers: the amnion (the internal membrane around the foetus), the chorion (the middle amnion layer) and the decidua (outer amnion layer.)93 It is also pointed out in this verse that a human being is created in the mother's womb in three distinct stages. Indeed, modern biology has also revealed that the baby's embryological development takes place in three distinct regions in the mother's womb. Today, in all the embryology textbooks studied in departments of medicine, this subject is taken as an element of basic knowledge. For instance, in Basic Human Embryology, a fundamental reference text in the field of embryology, this fact is stated as follows: The life in the uterus has three stages: pre-embryonic; first two and a half weeks, embryonic; until the end of the eight week, and fetal; from the eight week to labor.

Amongst human beings the state of the case is as follows: There exist all sorts of intermediate conditions between male and female — sexual transitional forms. In physical inquiries an ideal gas is assumed, that is to say, a gas, the behaviour of which follows the law of Boyle-Guy-Lussac exactly, although, in fact, no such gas exists, and laws are deduced from this so that the deviations from the ideal laws may be established in the case of actually existing gases. In the same fashion we may suppose the existence of an ideal man, M, and of an ideal woman, W, as sexual types although these types do not actually exist. Such types not only can be constructed, but must be constructed. As in art so in science, the real purpose is to reach the type, the Platonic Idea. The science of physics investigates the behaviour of bodies that are absolutely rigid or absolutely elastic, in the full knowledge that neither the one nor the other actually exists. The intermediate conditions actually existing between the two absolute states of matter serve merely as a starting-point for investigation of the types and in the practical application of the theory are treated as mixtures and exhaustively analysed. So also there exist only the intermediate stages between absolute males and females, the absolute conditions never presenting themselves. Let it be noted clearly that I am discussing the existence not merely of embryonic sexual neutrality, but of a permanent bisexual condition. Nor am I taking into consideration merely those intermediate sexual conditions, those bodily or psychical hermaphrodites upon which, up to the present, attention has been concentrated. In another respect my conception is new. Until now, in dealing with sexual intermediates, only hermaphrodites were considered; as if, to use a physical analogy, there were in between the two extremes a single group of intermediate forms, and not an intervening tract equally beset with stages in different degrees of transition. The fact is that males and females are like two substances combined in different proportions, but with either element never wholly missing. We find, so to speak, never either a man or a woman, but only the male condition and the female condition.

In the fall of 2006, I participated in a three-day conference at the Salk Institute entitled Beyond Belief: Science, Religion, Reason, and Survival. This event was organized by Roger Bingham and conducted as a town-hall meeting before an audience of invited guests. Speakers included Steven Weinberg, Harold Kroto, Richard Dawkins, and many other scientists and philosophers who have been, and remain, energetic opponents of religious dogmatism and superstition. It was a room full of highly intelligent, scientifically literate people—molecular biologists, anthropologists, physicists, and engineers—and yet, to my amazement, three days were insufficient to force agreement on the simple question of whether there is any conflict at all between religion and science. Imagine a meeting of mountaineers unable to agree about whether their sport ever entails walking uphill, and you will get a sense of how bizarre our deliberations began to seem. While at Salk, I witnessed scientists giving voice to some of the most dishonest religious apologies I have ever heard. It is one thing to be told that the pope is a peerless champion of reason and that his opposition to embryonic stem-cell research is both morally principled and completely uncontaminated by religious dogmatism; it is quite another to be told this by a Stanford physician who sits on the President’s Council on Bioethics. Over the course of the conference, I had the pleasure of hearing that Hitler, Stalin, and Mao were examples of secular reason run amok, that the Islamic doctrines of martyrdom and jihad are not the cause of Islamic terrorism, that people can never be argued out of their beliefs because we live in an irrational world, that science has made no important contributions to our ethical lives (and cannot), and that it is not the job of scientists to undermine ancient mythologies and, thereby, “take away people’s hope”—all from atheist scientists who, while insisting on their own skeptical hardheadedness, were equally adamant that there was something feckless and foolhardy, even indecent, about criticizing religious belief. There were several moments during our panel discussions that brought to mind the final scene of Invasion of the Body Snatchers: people who looked like scientists, had published as scientists, and would soon be returning to their labs, nevertheless gave voice to the alien hiss of religious obscurantism at the slightest prodding. I had previously imagined that the front lines in our culture wars were to be found at the entrance to a megachurch. I now realized that we have considerable work to do in a nearer trench.

Dans l’embryon de tout roman frémit une insatisfaction, palpite un désir inassouvi » > Vargas Llosa.

Owing to the imperfection of language the offspring is termed a new animal, but it is in truth a branch or elongation of the parent; since a part of the embryon-animal is, or was, a part of the parent; and therefore in strict language it cannot be said to be entirely new at the time of its production; and therefore it may retain some of the habits of the parent-system. (1794)

This compassion, or sympathy with the pains of others, ought also to extend to the brute creation, as far as our necessities will admit; for we cannot exist long without the destruction of other animal or vegetable beings either in their mature or embryon state. Such is the condition of mortality, that the first law of nature is 'eat, or be eaten.' Hence for the preservation of our existence we may be supposed to have a natural right to kill those brute creatures, which we want to eat, or which want to eat us; but to destroy even insects wantonly shows an unreflecting mind, or a depraved heart.

Each pregnant Oak ten thousand acorns forms Profusely scatter'd by autumnal storms; Ten thousand seeds each pregnant poppy sheds Profusely scatter'd from its waving heads; The countless Aphides, prolific tribe, With greedy trunks the honey'd sap imbibe; Swarm on each leaf with eggs or embryons big, And pendent nations tenant every twig ... —All these, increasing by successive birth, Would each o'erpeople ocean, air, and earth. So human progenies, if unrestrain'd, By climate friended, and by food sustain'd, O'er seas and soils, prolific hordes! would spread Erelong, and deluge their terraqueous bed; But war, and pestilence, disease, and dearth, Sweep the superfluous myriads from the earth... The births and deaths contend with equal strife, And every pore of Nature teems with Life; Which buds or breathes from Indus to the Poles, And Earth's vast surface kindles, as it rolls!

It cannot be too strongly stressed t h at in t he colonial ter­ ritories t he proletariat is the nucleus of t he colonized population which has been most pampered by t he colonial regime. T he embryonic proletariat of the towns is in a comparatively privileged position.

In fact if a reasoned analysis of colonized society had been made, it would have shown them that the native peasantry lives against a back­ ground of tradition, where the traditional structure of society has remained intact, whereas in the industrialized countries it is just this traditional setting which has been broken up by the progress of industrialization. In the colo­ nies, it is at the very core of the embryonic working class that you find individualist behavior

Science alone cannot justify the pro-life position, thought it can give us the facts we need to draw moral conclusions on a host of controversial issues, including abortion, embryonic stem cell research, and cloning.

Il ne faut plus chercher le siège de l'âme dans l'épiphyse , comme le faisait ce brave Descartes, mais dans un processus qu'on pourrait dénommer " incorporation du milieu " ou " rencontre du troisième type " , car dès le niveau biologique , le tiers pointe son nez . Il ne s'agit plus de se représenter une instance supérieure répartissant les informations comme Dieu , le prêtre, le cortex ou l’épiphyse, mais au contraire de développer l'hypothèse que le milieu peut imprégner la matière , comme un fruit plus ou moins gorgé du soleil ou comme une inscription dont le texte gouvernerait cette biologie de l'acquis . Dans une telle représentation épigénétique, la vie psychique ne vient pas au bébé comme une sorte d'aptitude préformée contenue dans la matière , ni comme une vertu tombée du ciel ou donnée par les fées rassemblées autour du berceau ; elle se développe comme un épigénèse : à chaque stade du développement de l'embryon , une autre forme de vie peut se différencier et s'imprégner dans la précédente .

What signs will warn of the approaching Tribulation period? These ten events are the things we can expect in embryonic form in the days preceding the Rapture and the beginning of the Tribulation. These ten things will continue to multiply and progress as the first three and one-half years of the Great Tribulation unfold. • A Time of Deception—“Many will come in My name, saying, ‘I am the Christ,’ and will deceive many” (Matthew 24:5). • A Time of Dissension—“You will hear of wars and rumors of wars . . . Nation will rise against nation, and kingdom against kingdom” (Matthew 24:6–7). • A Time of Devastation—“There will be famines . . .” (Matthew 24:7). • A Time of Disease—“ . . . pestilences . . .” (Matthew 24:7). • A Time of Disasters—“ . . . and earthquakes in various places” (Matthew 24:7). • A Time of Death—“They will deliver you up to tribulation and kill you, and you will be hated by all nations for My name’s sake” (Matthew 24:9). • A Time of Disloyalty—“Many will be offended, will betray one another, and will hate one another” (Matthew 24:10). • A Time of Delusion—“Many false prophets will rise up and deceive many” (Matthew 24:11). It should also be noted that part of the delusion will be an increase in drug use. One of the characteristics of the end times’ false religion will be what the book of Revelation calls “sorceries” (9:21). The word John uses is pharmakia, from which we get the word pharmacy. It is an ancient reference to the ingestion of drugs. The use of mind-altering substances such as narcotics and hallucinogens will be associated with false religions, doubtless with the approval of the government. • A Time of Defection—“Because lawlessness will abound, the love of many will grow cold” (Matthew 24:12). People will turn away from God and from one another. • A Time of Declaration—“This gospel of the kingdom will be preached in all the world as a witness to all the nations” (Matthew 24:14). Life on earth will be relinquished to flourishing evil.

Earlier this month, the Vatican’s top bioethics official condemned as “reprehensible” the assisted suicide of an East Bay woman, Brittany Maynard, who was suffering terminal brain cancer and said she wanted to die with dignity. Francis didn’t refer to the Maynard case specifically. While denouncing euthanasia in general, he also condemned abortion, in vitro fertilization and embryonic stem cell research.

The Catholic Church proclaims that human life is sacred and that the dignity of the human person is the foundation of a moral vision for society. This belief is the foundation of all the principles of our social teaching. In our society, human life is under direct attack from abortion and euthanasia. The value of human life is being threatened by cloning, embryonic stem cell research, and the use of the death penalty. The intentional targeting of civilians in war or terrorist attacks is always wrong. Catholic teaching also calls on us to work to avoid war. Nations must protect the right to life by finding increasingly effective ways to prevent conflicts and resolve them by peaceful means. We believe that every person is precious, that people are more important than things, and that the measure of every institution is whether it threatens or enhances the life and dignity of the human person.

The beauty of using flexible structures (membranes and cartilages) to fashion the embryonic skeleton is that they can accommodate mitosis. Were the early skeleton composed of calcified bone tissue from the outset, growth would be much more difficult.

In this way the original arrival of textile machinery not only replaced cottage hand manufacturing, it set up an opportunity for a higher-level set of arrangements-the factory system-in which the machinery became merely a component. The new factory system in turn set up a chain of needs-for labor and housing-whose solutions created further needs, and all this in time became the Victorian industrial system. The process took a hundred years or more to reach anything like completion. The reader might object that this makes structural change appear too simplistic-too mechanical. Technology A sets up a need for arrangements B; technology C fulfills this, but sets up further needs D and E; these are resolved by technologies F and G. Certainly such sequences do form the basis of structural change, but there is nothing simple about them. The factory system itself needed means of powering the new machinery, systems of ropes and pulleys for transmitting this power, means of acquiring and keeping track of materials, means of bookkeeping, means of management, means of delivery of the product. And these in turn were built from other components, and had their own needs. Structural change is fractal, it branches out at lower levels, just as an embryonic arterial system branches out as it develops into smaller arteries and capillaries.