Et Al Quotes

Talent develops in solitude, character develops in the stream of life.

Mozart, Pascal, Boolean algebra, Shakespeare, parliamentary government, baroque churches, Newton, the emancipation of women, Kant, Balanchine ballets, et al. don’t redeem what this particular civilization has wrought upon the world. The white race is the cancer of human history.

However, there is a way to know for certain that Noah’s Flood and the Creation story never happened: by looking at our mitochondrial DNA (mtDNA).  Mitochondria are the “cellular power plants” found in all of our cells and they have their own DNA which is separate from that found in the nucleus of the cell.  In humans, and most other species that mitochondria are found in, the father’s mtDNA normally does not contribute to the child’s mtDNA; the child normally inherits its mtDNA exclusively from its mother.  This means that if no one’s genes have mutated, then we all have the same mtDNA as our brothers and sisters and the same mtDNA as the children of our mother’s sisters, etc. This pattern of inheritance makes it possible to rule out “population bottlenecks” in our species’ history.  A bottleneck is basically a time when the population of a species dwindled to low numbers.  For humans, this means that every person born after a bottleneck can only have the mtDNA or a mutation of the mtDNA of the women who survived the bottleneck. This doesn’t mean that mtDNA can tell us when a bottleneck happened, but it can tell us when one didn’t happen because we know that mtDNA has a rate of approximately one mutation every 3,500 years (Gibbons 1998; Soares et al 2009). So if the human race were actually less than 6,000 years old and/or “everything on earth that breathed died” (Genesis 7:22) less than 6,000 years ago, which would be the case if the story of Adam and the story of Noah’s flood were true respectively, then every person should have the exact same mtDNA except for one or two mutations.  This, however, is not the case as human mtDNA is much more diverse (Endicott et al 2009), so we can know for a fact that the story of Adam and Eve and the story of Noah are fictional.   There

This sentence is made of lead (and a sentence of lead gives a reader an entirely different sensation from one made of magnesium). This sentence is made of yak wool. This sentence is made of sunlight and plums. This sentence is made of ice. This sentence is made from the blood of the poet. This sentence was made in Japan. This sentence glows in the dark. This sentence was born with a caul. This sentence has a crush on Norman Mailer. This sentence is a wino and doesn't care who knows it. Like many italic sentences, this one has Mafia connections. This sentence is a double Cancer with a Pisces rising. This sentence lost its mind searching for the perfect paragraph. This sentence refuses to be diagrammed. This sentence ran off with an adverb clause. This sentence is 100 percent organic: it will not retain a facsimile of freshness like those sentences of Homer, Shakespeare, Goethe et al., which are loaded with preservatives. This sentence leaks. This sentence doesn't look Jewish... This sentence has accepted Jesus Christ as its personal savior. This sentence once spit in a book reviewer's eye. This sentence can do the funky chicken. This sentence has seen too much and forgotten too little. This sentence is called "Speedoo" but its real name is Mr. Earl. This sentence may be pregnant. This sentence suffered a split infinitive - and survived. If this sentence has been a snake you'd have bitten it. This sentence went to jail with Clifford Irving. This sentence went to Woodstock. And this little sentence went wee wee wee all the way home.

Research has shown that we automatically assign to good-looking individuals such favorable traits as talent, kindness, honesty, and intelligence (for a review of this evidence, see Langlois et al., 2000).

La rayuela se juega con una piedrita que hay que empujar con la punta del zapato. Ingredientes: una acera, una piedrita, un zapato, y un bello dibujo con tiza, preferentemente de colores. En lo alto está el Cielo, abajo está la Tierra, es muy difícil llegar con la piedrita al Cielo, casi siempre se calcula mal y la piedra sale del dibujo. Poco a poco, sin embargo, se va adquiriendo la habilidad necesaria para salvar las diferentes casillas (rayuela caracol, rayuela rectangular, rayuela de fantasía, poco usada) y un día se aprende a salir de la Tierra y remontar la piedrita hasta el Cielo, hasta entrar en el Cielo, (Et tous nos amours, sollozó Emmanuèle boca abajo), lo malo es que justamente a esa altura, cuando casi nadie ha aprendido a remontar la piedrita hasta el Cielo, se acaba de golpe la infancia y se cae en las novelas, en la angustia al divino cohete, en la especulación de otro Cielo al que también hay que aprender a llegar. Y porque se ha salido de la infancia (Je n'oublierai pas le temps des cérises, pataleó Emmanuèle en el suelo) se olvida que para llegar al Cielo se necesitan, como ingredientes, una piedrita y la punta de un zapato.

I thought, perhaps you might have had something to say, but I see we are nothing to each other. If you're quite convinced that any foolish passion on my part is entirely over, I will wish you good afternoon.' 'What can he mean?' thought Margaret -- 'what could he mean by speaking so, as if I were always thinking that he cared for me, when I know he does not; he cannot. ... But I won't care for him. I surely am mistress enough of myself to control this wild, strange, miserable feeling, which tempted me even to betray my own dear Frederick, so that I might but regain his good opinion -- the good opinion of a man who takes such pains to tell me that I am nothing to him. Come! poor little heart! be cheery and brave. We'll be a great deal to one another, if we are thrown off and left desolate.

Dissociation, in a general sense, refers to a rigid separation of parts of experiences, including somatic experiences, consciousness, affects, perception, identity, and memory. When there is a structural dissociation, each of the dissociated self-states has at least a rudimentary sense of "I" (Van der Hart et al., 2004). In my view, all of the environmentally based "psychopathology" or problems in living can be seen through this lens.

If the Devil says you cannot pray when you are angry, tell him it is none of his business, and pray until that species of insanity is dispelled and serenity is restored to the mind. (p. 175)

Bana Lord Kar deme.' Cüce bir kaşını kaldırdı. 'Sana iblis denmesini mi tercih edersin? Sözleriyle seni incitebileceklerini onlara hissettirirsen alaylarından asla kurtulamazsın. Eğer sana bir isim vermeye kalkıyorlarsa, ismi al ve kendine mal et. Böylece, seni bir daha onunla yaralayamazlar.

Kate Gompert’s always thought of this anhedonic state as a kind of radical abstracting of everything, a hollowing out of stuff that used to have affective content. Terms the undepressed toss around and take for granted as full and fleshy—happiness, joie de vivre, preference, love—are stripped to their skeletons and reduced to abstract ideas. They have, as it were, denotation but not connotation. The anhedonic can still speak about happiness and meaning et al., but she has become incapable of feeling anything in them, of understanding anything about them, of hoping anything about them, or of believing them to exist as anything more than concepts. Everything becomes an outline of the thing. Objects become schemata. The world becomes a map of the world. An anhedonic can navigate, but has no location. I.e. the anhedonic becomes, in the lingo of Boston AA, Unable To Identify.

I like the stars. It's the illusion of permanence, I think. I mean, the're always flaring up and caving in and going out. But from here, I can pretend... I can pretend that things last. I can pretend that lives last longer than moments. Gods come, and Gods go. Mortals flicker and flash and fade. Worlds don't last, and stars and galaxies are transient, fleeting things that twinkle like fireflies and vanish into cold and dust. But I can pretend.

Gidişat böyle dedi. Yalnızca gereksinim duyduklarını al. Geyik alıyorsan, en iyisini alma. En küçük ve en yavaş olanını seç, o zaman geyik daha güçlü olur ve her zaman sana et verir. Pa-koh (panter) bunu biliyor. Sen de bilmelisin!

With thoughtless and impatient hands We tangle up the plans The Lord hath wrought. And when we cry in pain He saith, “Be quiet, man, while I untie the knot.” (Author unknown, in Jack M. Lyon et al., Best-Loved Poems of the LDS People [1996], 304)

90 percent of the serotonin in our bodies—the neurotransmitter that when abundant makes us feel happy, and when depleted makes us feel depressed—is produced in our guts, and gut microbes play a major role in regulating its production (Yano et al. 2015).

Nothing. Heart pounding. Respiration and all somatic processes including all manner of diencephalic-controlled autonomic responses to crises: adrenalin greater heartbeat pulse rate glands pouring throat paralysed eyes staring bowels loose et al. Stomach queasy and sex instinct suppressed. And yet nothing to see nothing for body to do. Run All in preparation for panic flight. But where to and why Mr Tagomi asked himself. No clue. Therefore impossible. Dilemma of civilized man body mobilized but danger obscure.

[I] threw open the door to find Rob sit­ting on the low stool in front of my book­case, sur­round­ed by card­board box­es. He was seal­ing the last one up with tape and string. There were eight box­es - eight box­es of my books bound up and ready for the base­ment! "He looked up and said, 'Hel­lo, dar­ling. Don't mind the mess, the care­tak­er said he'd help me car­ry these down to the base­ment.' He nod­ded to­wards my book­shelves and said, 'Don't they look won­der­ful?' "Well, there were no words! I was too ap­palled to speak. Sid­ney, ev­ery sin­gle shelf - where my books had stood - was filled with ath­let­ic tro­phies: sil­ver cups, gold cups, blue rosettes, red rib­bons. There were awards for ev­ery game that could pos­si­bly be played with a wood­en ob­ject: crick­et bats, squash rac­quets, ten­nis rac­quets, oars, golf clubs, ping-​pong bats, bows and ar­rows, snook­er cues, lacrosse sticks, hock­ey sticks and po­lo mal­lets. There were stat­ues for ev­ery­thing a man could jump over, ei­ther by him­self or on a horse. Next came the framed cer­tificates - for shoot­ing the most birds on such and such a date, for First Place in run­ning races, for Last Man Stand­ing in some filthy tug of war against Scot­land. "All I could do was scream, 'How dare you! What have you DONE?! Put my books back!' "Well, that's how it start­ed. Even­tu­al­ly, I said some­thing to the ef­fect that I could nev­er mar­ry a man whose idea of bliss was to strike out at lit­tle balls and lit­tle birds. Rob coun­tered with re­marks about damned blue­stock­ings and shrews. And it all de­gen­er­at­ed from there - the on­ly thought we prob­ably had in com­mon was, What the hell have we talked about for the last four months? What, in­deed? He huffed and puffed and snort­ed and left. And I un­packed my books.

He drew her to him, and they danced together, on the top floor of the Academy, in the heart of her family. Since she'd been waiting awhile, he told her again and again.

The archetype of the witch is long overdue for celebration. Daughters, mothers, queens, virgins, wives, et al. derive meaning from their relation to another person. Witches, on the other hand, have power on their own terms. They have agency. They create. They praise. They commune with nature/ Spirit/God/dess/Choose-your-own-semantics, freely, and free of any mediator. But most importantly: they make things happen. The best definition of magic I’ve been able to come up with is “symbolic action with intent" — “action" being the operative word. Witches are midwives to metamorphosis. They are magical women, and they, quite literally, change the world.

There's a scientific phenomenon to describe something that happens when an object is in motion. You think you know exactly what path it will take and where it will end up. Then suddenly, for no reason you can see.... the arc changes. It goes somewhere you would never have expected." [......] "It's called the Magnus effect," he said.

Al capdavall, només vivim un o dos cops.

Balder the beautiful/is dead, is dead!

...empathy is the driving force behind the experience of emotions in narratives (Keen, 2006; Mar et al., 2006; Oatley, 2011).

People say, 'It's hard to forgive...et al'. I think it's much harder to live peacefully. So, forgive and focus on living peacefully.

Et earello, Endorenna utulien. Sinome maruvan, al Hildinyar, Tenn' Ambar Metta!

We moved like angels washing themselves. We moved like two birds on fire. — Anne Sexton, from “How We Danced” in “The Death of the Fathers,” The Norton Anthology of American Literature, ed. Baym et al, 5th edition, Volume 2, (New York and London: W. W. Norton & Co., 1998)

In particular, as was pointed out by Isaacs et al. almost a hundred years ago (see Science, Vol. 151, pp. 682–83, 1966), diamond is the only construction material which would make possible the so-called space elevator, allowing transportation away from Earth at negligible cost.

What’s interesting to Hal Incandenza about his take on Struck, sometimes Pemulis, Evan Ingersoll, et al. is that congenital plagiarists put so much more work into camouflaging their plagiarism than it would take just to write up an assignment from conceptual scratch. It usually seems like plagiarists aren't lazy so much as kind of navigationally insecure. They have trouble navigating without a detailed map's assurance that somebody has been this way before them.

Love transcends all barriers. Age, Gender, Caste et al are the diktats of society to thwart love, promote strait jacketed family life . . ." "If love could transcend all barriers why not that of gender as well?

Because, you see, everything you know about the way this universe works is correct—except for the little problem that this isn’t the only universe we have to worry about. Information can leak between one universe and another. And in a vanishingly small number of the other universes there are things that listen, and talk back—see Al-Hazred, Nietzsche, Lovecraft, Poe, et cetera. The many-angled ones, as they say, live at the bottom of the Mandelbrot set, except when a suitable incantation in the platonic realm of mathematics—computerised or otherwise—draws them forth. (And you thought running that fractal screen-saver was good for your computer?)

Do unto others as you would have them do unto you.

This vacillation between assertion and denial in discussions about organised abuse can be understood as functional, in that it serves to contain the traumatic kernel at the heart of allegations of organised abuse. In his influential ‘just world’ theory, Lerner (1980) argued that emotional wellbeing is predicated on the assumption that the world is an orderly, predictable and just place in which people get what they deserve. Whilst such assumptions are objectively false, Lerner argued that individuals have considerable investment in maintaining them since they are conducive to feelings of self—efficacy and trust in others. When they encounter evidence contradicting the view that the world is just, individuals are motivated to defend this belief either by helping the victim (and thus restoring a sense of justice) or by persuading themselves that no injustice has occurred. Lerner (1980) focused on the ways in which the ‘just world’ fallacy motivates victim-blaming, but there are other defences available to bystanders who seek to dispel troubling knowledge. Organised abuse highlights the severity of sexual violence in the lives of some children and the desire of some adults to inflict considerable, and sometimes irreversible, harm upon the powerless. Such knowledge is so toxic to common presumptions about the orderly nature of society, and the generally benevolent motivations of others, that it seems as though a defensive scaffold of disbelief, minimisation and scorn has been erected to inhibit a full understanding of organised abuse. Despite these efforts, there has been a recent resurgence of interest in organised abuse and particularly ritualistic abuse (eg Sachs and Galton 2008, Epstein et al. 2011, Miller 2012).

Quantum physicists discovered that physical atoms are made up of vortices of energy that are constantly spinning and vibrating; each atom is like a wobbly spinning top that radiates energy. Because each atom has its own specific energy signature (wobble), assemblies of atoms (molecules) collectively radiate their own identifying energy patterns. So every material structure in the universe, including you and me, radiates a unique energy signature. If it were theoretically possible to observe the composition of an actual atom with a microscope, what would we see? Imagine a swirling dust devil cutting across the desert’s floor. Now remove the sand and dirt from the funnel cloud. What you have left is an invisible, tornado-like vortex. A number of infinitesimally small, dust devil–like energy vortices called quarks and photons collectively make up the structure of the atom. From far away, the atom would likely appear as a blurry sphere. As its structure came nearer to focus, the atom would become less clear and less distinct. As the surface of the atom drew near, it would disappear. You would see nothing. In fact, as you focused through the entire structure of the atom, all you would observe is a physical void. The atom has no physical structure—the emperor has no clothes! Remember the atomic models you studied in school, the ones with marbles and ball bearings going around like the solar system? Let’s put that picture beside the “physical” structure of the atom discovered by quantum physicists. No, there has not been a printing mistake; atoms are made out of invisible energy not tangible matter! So in our world, material substance (matter) appears out of thin air. Kind of weird, when you think about it. Here you are holding this physical book in your hands. Yet if you were to focus on the book’s material substance with an atomic microscope, you would see that you are holding nothing. As it turns out, we undergraduate biology majors were right about one thing—the quantum universe is mind-bending. Let’s look more closely at the “now you see it, now you don’t” nature of quantum physics. Matter can simultaneously be defined as a solid (particle) and as an immaterial force field (wave). When scientists study the physical properties of atoms, such as mass and weight, they look and act like physical matter. However, when the same atoms are described in terms of voltage potentials and wavelengths, they exhibit the qualities and properties of energy (waves). (Hackermüller, et al, 2003; Chapman, et al, 1995; Pool 1995) The fact that energy and matter are one and the same is precisely what Einstein recognized when he concluded that E = mc2. Simply stated, this equation reveals that energy (E) = matter (m, mass) multiplied by the speed of light squared (c2). Einstein revealed that we do not live in a universe with discrete, physical objects separated by dead space. The Universe is one indivisible, dynamic whole in which energy and matter are so deeply entangled it is impossible to consider them as independent elements.

Losing even a single night’s sleep can precipitate a manic episode in people with bipolar disorder who have otherwise been stable (Malkoff-Schwartz et al. 1998). In parallel, sleep deprivation can improve the mood of a person with depression, although only briefly (Harvey, 2008).

What are the things that make adults depressed? The master list is too comprehensive to quantify (plane crashes, unemployment, killer bees, impotence, Stringer Bell's murder, gambling addictions, crib death, the music of Bon Iver, et al.) But whenever people talk about their personal bouts of depression in the abstract, there are two obstructions I hear more than any other. The possibility that one's life is not important, and the mundane predictability of day-to-day existence. Talk to a depressed person (particularly one who's nearing midlife), and one (or both) of these problems will inevitably be described. Since the end of World War II, every generation of American children has been endlessly conditioned to believe that their lives are supposed to be great -- a meaningful life is not just possible, but required. Part of the reason forward-thinking media networks like Twitter succeed is because people want to believe that every immaterial thing they do is pertinent by default; it's interesting because it happened to them, which translates as interesting to all. At the same time, we concede that a compelling life is supposed to be spontaneous and unpredictable-- any artistic depiction of someone who does the same thing every day portrays that character as tragically imprisoned (January Jones on Mad Men, Ron Livingston in Office Space, the lyrics to "Eleanor Rigby," all novels set in affluent suburbs, pretty much every project Sam Mendes has ever conceived, etc.) If you know exactly what's going to happen tomorrow, the voltage of that experience is immediately mitigated. Yet most lives are the same, 95 percent of the time. And most lives aren't extrinsically meaningful, unless you're delusionally self-absorbed or authentically Born Again. So here's where we find the creeping melancholy of modernity: The one thing all people are supposed to inherently deserve- a daily subsistence that's both meaningful and unpredictable-- tends to be an incredibly rare commodity. If it's not already there, we cannot manufacture it.

Further studies on humans have shown that certain probiotic treatments can reduce symptoms of depression, anxiety, and the occurrence of negative thoughts (Mohajeri et al. [2018] and Valles-Colomer et al. [2019]). However, a multibillion-dollar probiotics industry hovers around the field of neuromicrobiology, and a number of researchers have pointed out the tendency to overhype findings. Gut communities are complex, and manipulating them is a challenge.

The system begins to display something other than synchronicity, it begins to act as a unit, to have behaviors. And just as a study of the parts of a self-organized whole cannot give an idea of the larger whole’s nature, so too the study of the smaller parts’ behaviors cannot give an idea of the larger system’s behavior. As Camazine et al. note, “an emergent property cannot be understood simply by examining in isolation the properties of the system’s components. . . . Emergence refers to a process by which a system of interacting subunits acquires qualitatively new properties that cannot be understood as a simple addition of their individual contributions.”6 Or as systems researcher Yaneer Bar-Yam puts it, “A complex system is formed out of many components whose behavior is emergent, that is, the behavior of the system cannot be simply inferred from the behavior of its components. . . . Emergent properties cannot be studied by physically taking a system apart and looking at the parts (reductionism).

I així, sense voler-ho, el seu excés d’amor em va encomanar un rebuig per qualsevol sentiment i fins i tot una por als acostaments emotius i vibrants cap a una altra persona. Vaig aprendre una lliçó per fugir de tot compromís sentimental: a més estimació, més perills de tota mena. No t’acostis i no et cremaràs. L’amor crema. L’amor consumeix. L’amor mata.

Exist pentru a-l ajuta, nu pentru a-l abate din drumul său.

Al final et mata alguna cosa.

Al cap i a la fi, només ets humana.

Surely a number of such people want to do the right thing, are well-intentioned, but just as surely some do not act from creditable intentions. Some of our elites…professors, journalists, makers of motion pictures and television entertainment, et al.…delight in nihilism and destruction as much as do the random killers in our cities. Their weapons are just different.

Ryan and Jethá tell us (p. 206) about a study of the Waorani of Ecuador which showed that they were free of most diseases and had no evidence of health problems such as hypertension, heart disease, or cancer (Larrick et al.1979).What they don’t add is that Larrick and his colleagues found that 42% of all population losses were actually caused by Waorani killing other Waorani.

La raison qui m’a conduit à proférer de la poésie (shi‘r) est que j’ai vu en songe un ange qui m’apportait un morceau de lumière blanche ; on eût dit qu’il provenait du soleil. « Qu’est-ce que cela ? », Demandai-je. « C’est la sourate al-shu‘arâ (Les Poètes) » me fut-il répondu. Je l’avalai et je sentis un cheveu (sha‘ra) qui remontait de ma poitrine à ma gorge, puis à ma bouche. C’était un animal avec une tête, une langue, des yeux et des lèvres. Il s’étendit jusqu’à ce que sa tête atteigne les deux horizons, celui d’Orient et celui d’Occident. Puis il se contracta et revint dans ma poitrine ; je sus alors que ma parole atteindrait l’Orient et l’Occident. Quand je revins à moi, je déclamai des vers qui ne procédaient d’aucune réflexion ni d’aucune intellection. Depuis lors cette inspiration n’a jamais cessé.

The phenomenon of music is given to us with the sole purpose of establishing an order in things, including, and particularly, the co-ordination between man [sic] and time." Igor Stravinsky, quoted in DeLone et. al. (Eds.) (1975). Aspects of Twentieth-Century Music. Englewood Cliffs, New Jersey: Prentice-Hall. ISBN 0130493465, Ch. 3. from Igor Stravinsky' Autobiography (1962). New York: W.W. Norton & Co., Inc., p. 54.

The act of consciously and purposefully paying attention to symptoms and their antecedents and consequences makes the symptoms more an objective target for thoughtful observation than an intolerable source of subjective anxiety, dysphoria, and frustration. In ACT, the act of accepting the symptoms as an expectable feature of a disorder or illness, has been shown to be associated with relief rather than increased distress (Hayes et al., 2006). From a traumatic stress perspective, any symptom can be reframed as an understandable, albeit unpleasant and difficult to cope with, reaction or survival skill (Ford, 2009b, 2009c). In this way, monitoring symptoms and their environmental or experiential/body state "triggers" can enhance client's willingness and ability to reflectively observe them without feeling overwhelmed, terrified, or powerless. This is not only beneficial for personal and life stabilization but is also essential to the successful processing of traumatic events and reactions that occur in the next phase of therapy (Ford & Russo, 2006).

Workplace bullying acts as silent cyanide; often it’s done in private. When does envy occur? When somebody pulls a little further ahead, like the tall poppy. Someone is favored by the boss, he or she does better work, the person has more energy, nicer clothes, a nicer car, or is perceived as better looking for example. It could be a whole bunch of reasons and the target often has no clue—the target is the last to know. Envy is the driver, and envy has more to do with the bully than the target. It’s not the target’s fault, yet targets often drop their own needs and respond by taking ownership for the bully’s feelings of low self-worth. 

The 'words' of Augustine, Origen, Clement of Alexandria, St. John of Damascus, St. Thomas Aquinas, et al, may not have carried the weight of Canon, however they were neither paper-like nor mere 'pellets'." ~R. Alan Woods [2012]

Qualitative and quantitative research with adults and children reporting ritual abuse has found that it occurs alongside other forms of organised abuse, particularly the manufacture of child abuse images (Scott 2001, Snow and Sorenson 1990, Waterman et al. 1993), and hence subsuming such non-ritualistic experiences under the moniker ‘ritual abuse’ is misleading at best and incendiary at worst. Moreover, it is unclear why an abusive group that invokes a religious or metaphysical mandate to abuse children should be considered as largely distinct from an abusive group that invokes a non-religious rationale to do so. The presumption evident amongst some authors writing on ritual abuse that a professed spiritual motivation for abusing children necessarily reflects the offenders actual motivation seems naïve at best, and at worst it risks colluding with the ways in which abusive groups obfuscate responsibility for their actions.

F. Zeidan et al. 2011. “Brain Mechanisms Supporting the Modulation of Pain by Mindfulness Meditation.” Pain 31: 5540–48; B. K. Holzel et al. 2011. “How Does Mindfulness Meditation Work? Proposing Mechanisms of Action from a Conceptual

¿Eres consagrada o consagrado? Sé santo viviendo con alegría tu entrega. ¿Estás casado? Sé santo amando y ocupándote de tu marido o de tu esposa, como Cristo lo hizo con la Iglesia. ¿Eres un trabajador? Sé santo cumpliendo con honradez y competencia tu trabajo al servicio de los hermanos. ¿Eres padre, abuela o abuelo? Sé santo enseñando con paciencia a los niños a seguir a Jesús. ¿Tienes autoridad? Sé santo luchando por el bien común y renunciando a tus intereses personales

Men speak of God’s love for man… but if providence does not come in this hour, where is He then? My conclusion is simple. The Semitic texts from Bronze Age Palestine of which Christianity is comprised still fit uncomfortably well with contemporary life. The Old Testament depicts a God capricious and cruel; blood sacrifice, vengeance, genocide; death and destruction et al. Would He not approve of Herr Hitler and the brutal, tribalistic crusade against Hebrews and non-Christian ‘untermensch?’ One thing is inarguable. His church on Earth has produced some of the most vigorous and violent contribution to the European fascist cause. It is synergy. Man Created God, even if God Created Man; it all exists in the hubris and apotheosis of the narcissistic soul, and alas, all too many of the human herd are willing to follow the beastly trait of leadership. The idea of self-emancipation and advancement, with Europe under the jackboot of fascism, would be Quixotic to the point of mirthless lunacy.

One of the foster carers kept a video library of musicals that we worked our way through en famille at weekends, and so, although I fervently wish that I wasn’t, I’m very familiar with the work of Lionel Bart, Rodgers and Hammerstein et al. Knowing I was here on the street where he lived was giving me a funny feeling, fluttery and edgy, verging on euphoric. I could almost understand why that frock-coated buffoon from My Fair Lady had felt the need to bellow about it outside Audrey Hepburn’s window.

Secondary structural dissociation involves one ANP and more than one EP. Examples of secondary structural dissociation are complex PTSD, complex forms of acute stress disorder, complex dissociative amnesia, complex somatoform disorders, some forms of trauma-relayed personality disorders, such as borderline personality disorder, and dissociative disorder not otherwise specified (DDNOS).. Secondary structural dissociation is characterized by divideness of two or more defensive subsystems. For example, there may be different EPs that are devoted to flight, fight or freeze, total submission, and so on. (Van der Hart et al., 2004). Gail, a patient of mine, does not have a personality disorder, but describes herself as a "changed person." She survived a horrific car accident that killed several others, and in which she was the driver. Someone not knowing her history might see her as a relatively normal, somewhat anxious and stiff person (ANP). It would not occur to this observer that only a year before, Gail had been a different person: fun-loving, spontaneous, flexible, and untroubled by frightening nightmares and constant anxiety. Fortunately, Gail has been willing to pay attention to her EPs; she has been able to put the process of integration in motion; and she has been able to heal. p134

That the present tense marker in English can mark time frames other than the immediate present has led many grammarians, including Quirk et al. (1985), to argue that semantically English does not have a present tense per se but rather a past tense and a non-past tense.

Wolln Se ´nen bestimmten Klingelton?", hatte Fräulein Krömeier gefragt. "Ich doch nicht", hatte ich spottend erwidert, "ich arbeite doch nicht in einem Großraumbüro!" "Na ja, dann mache ich halt den normalen rein." Daraufhin hörte man ein Geräusch, das klang, als spielte ein betrunkenener Clown Xylophon. Wieder und wieder. "Was ist denn das?", fragte ich entsetzt". "Det is ihr Telefon", sagte Fräulein Krömeier und fügte hinzu: "meen Führa!" "Und das klingt so?" "Nur, wenn et klingelt." "Machen sie das aus! Ich will nicht, dass die Leute mich für einen Idioten halten!

Because the script was written referring not to Iraq as it was, but to a fantasy Iraq as Rumsfeld, Rice, and Bush et al. wanted it to be, or dreamt it to be, or were promised by their pet Iraqis-in-exile it would be. They expected to find a unified state like Japan in 1945. Instead, they found a perpetual civil war among majority Shi’a Arabs, minority Sunni Arabs, and Kurds. Saddam Hussein—a Sunni—had imposed a brutal peace on the country, but with him gone, the civil war reheated, and now it’s … erupted, and the CPA is embroiled. When you’re in control, neutrality isn’t possible.

Some readers may find it a curious or even unscientific endeavour to craft a criminological model of organised abuse based on the testimony of survivors. One of the standard objections to qualitative research is that participants may lie or fantasise in interview, it has been suggested that adults who report severe child sexual abuse are particularly prone to such confabulation. Whilst all forms of research, whether qualitative or quantitative, may be impacted upon by memory error or false reporting. there is no evidence that qualitative research is particularly vulnerable to this, nor is there any evidence that a fantasy— or lie—prone individual would be particularly likely to volunteer for research into child sexual abuse. Research has consistently found that child abuse histories, including severe and sadistic abuse, are accurate and can be corroborated (Ross 2009, Otnow et al. 1997, Chu et al. 1999). Survivors of child abuse may struggle with amnesia and other forms of memory disturbance but the notion that they are particularly prone to suggestion and confabulation has yet to find a scientific basis. It is interesting to note that questions about the veracity of eyewitness evidence appear to be asked far more frequently in relation to sexual abuse and rape than in relation to other crimes. The research on which this book is based has been conducted with an ethical commitment to taking the lives and voices of survivors of organised abuse seriously.

In the short term, adrenaline gives our immune function a boost to help fight bacterial and viral infections. But in the longer term, over-production of adrenaline and abnormal patterns of cortisol are linked with shorter life expectancy (Kumari et al., 2011). When adrenaline is repeatedly propping up our immune system through chronic stress and then we stop and the adrenaline goes down, so does the immune system. This is why you often hear of people who work incredibly hard around the clock for months on end and when they finally stop to take a holiday they almost immediately fall ill.

Our inner experience is that which we think, feel, remember, perceive, sense, decide, plan and predict. These experiences are actually mental actions, or mental activity (Van der Hart et al., 2006). Mental activity, in which we engage all the time, may or may not be accompanied by behavioral actions. It is essential that you become aware of, learn to tolerate and regulate, and even change major mental actions that affect your current life, such as negative beliefs, and feelings or reactions to the past the interfere with the present. However, it is impossible to change inner experiences if you are avoiding them because you are afraid, ashamed or disgusted by them. Serious avoidance of you inner experiences is called experiential avoidance (Hayes, Wilson, Gifford, & Follettte, 1996), or the phobia of inner experience (Steele, Van der Hart, & Nijenhuis, 2005; Van der Hart et al., 2006).

The social and political history of Europe would be what it has been if Dante, Shakespeare, Michelangelo, Mozart, et al., had never lived. A poet, qua poet, has only one political duty, namely, in his own writing to set an example of the correct use of his mother tongue which is always being corrupted. When words lose their meaning, physical force takes over. By all means, let a poet, if he wants to, write what is now called an “engagé” poem, so long as he realizes that it is mainly himself who will benefit from it. It will enhance his literary reputation among those who feel the same as he does.

Ce înseamnă a iubi pe cineva? A-l desprinde întotdeauna dintr-o masă, a-l extrage dintr-un grup, chiar și restrâns, din care face parte fie și doar prin intermediul familiei sau prin altceva; și apoi a căuta să afli care sunt propriile lui haite, mulțimile pe care le conține în el însuși și care sunt, poate, de o cu totul altă natură. A le uni cu ale tale, a le face să pătrundă în ale tale și a pătrunde tu însuți în ale lui. Celeste nunți, mulțimi de mulțimi. Nu există iubire care să nu fie un exercițiu de depersonalizare pe un corp fără organe ce se cere creat; și doar în punctul cel mai înalt al acestei depersonalizări poate cineva să fie numit, își primește numele sau prenumele, își dobândește discernabilitatea cea mai intensă prin surprinderea instantanee a multiplilor care îi aparțin și cărora le aparține. ... sfârșitul iubirii îl restituie indiscernabilului. (Gilles Deleuze et Félix Guattari)

Addiction to softer drugs like alcohol or pot can be just as damaging but more insidious. The costs mount so slowly that they can be difficult to detect. That’s especially true of pot. If she’s using daily, don’t accept her protestations that marijuana has no deleterious effect on her. I don’t care how many cannabis evangelists she can rally to her cause, researchers tell a different story about heavy pot use. Heavy pot use lowers IQ (Meier et al. 2012); it damages memory (Solowij and Battisti 2008); it impairs decision-making (Tamm et al. 2013); it devastates motivation (Treadway et al. 2012; Smirnov and Kiyatkin 2008; Bloomfield et al. 2014); and it increases anxiety (Zvolensky et al. 2008). Finally, no matter what you might have heard, pot is addictive. In part, this is because it lowers the amount of available dopamine in the brain, necessitating its continued use to maintain normal levels (Hirvonen et al. 2011).

Having worked as a clinician for almost 40 years, I have seen some young adults, who had the classic, clear and conspicuous signs of Asperger’s syndrome in early childhood, achieve over decades a range of social abilities and improvements in behaviour such that the diagnostic characteristics became sub-clinical; that is, the person no longer has a clinically significant impairment in social, occupational, or other important area of functioning. There may still be very subtle signs of Asperger’s syndrome, but when the diagnostic tests are re-administered, the person achieves a score below the threshold to maintain the diagnosis. There is now longitudinal research that is starting to confirm clinical experience that about 10 per cent of those who originally had an accurate diagnosis of Asperger’s syndrome in childhood no longer have sufficient impairments to justify the diagnosis (Cederlund et al. 2008; Farley et al. 2009).

Another Forrester report states that DevOps is accelerating technology, but that organizations often overestimate their progress (Klavens et al. 2017). Furthermore, the report points out that executives are especially prone to overestimating their progress when compared to those who are actually doing the work.

Another example of reactive heritability centers on the trait of extraversion, which is highly correlated with both physical strength and physical attractiveness (Lukaszewski & Roney, 2011; see also Lukaszewski et al., 2015). Strength and attractiveness apparently facilitate the success of extraverted social strategies, which involve initiating multiple social relationships, broadcasting desired qualities to others, ascending the status hierarchy, and pursuing multiple sex partners. These examples illustrate that personality can be condition dependent—an approach that is gaining increasing attention in the field (Lewis, 2015; Lewis et al., 2015).

G. Davies et al., “Genome-Wide Association Study of Cognitive Functions and Educational Attainment in UK Biobank (N=112 151),” Molecular Psychiatry 21 (2016): 758–67; M. T. Lo et al., “Genome-Wide Analyses for Personality Traits Identify Six Genomic Loci and Show Correlations with Psychiatric Disorders,” Nature Genetics 49 (2017): 152–56.

La démocratie vit de mouvements, de changements, d’agencements contractuels, de temps fluides, de dynamiques permanentes, de jeux dialectiques. Elle se crée, vit, change, se métamorphose, se construit en regard d’un vouloir issu de forces vivantes. Elle recourt à l’usage de la raison, au dialogue des parties prenantes, à l’agir communicationnel, à la diplomatie autant qu’à la négociation. La théocratie fonctionne à l’inverse : elle nait, vit et jouit de l’immobilité, de la mort et de l’irrationnel. La théocratie est l’ennemie la plus à craindre de la démocratie, avant-hier à Paris avant 1789, hier à Téhéran en 1978, et aujourd’hui chaque fois qu’Al-Quaïda fait parler la poudre.

The more important point is that Reality is much more 'nuanced' that we may imagine. Operationally co-existent economies make for a much better fit into what we now know about our material universe per quantum physics, et al. This is after all His creation and He is the Rational One. Reason and Faith are not antithetical, but rather synergistic.

I had an additional burden: my higher education. That counts for a great deal. When that higher education was put to the test, it didn’t work. I began to understand the irrelevancy of it, to recoil in disappointment from it. Then one day I saw the comedy of it. Herzog says, ‘what do you propose to do, now that your wife has taken a lover—pull Spinoza from the shelves and look into what he says about adultery, about human bondage?’ You discover, in other words, the inapplicability of your higher learning, the absurdity of the culture it cost you so much to acquire. True devotion to Spinoza et al. would have left you no time for neurotic attachments and bad marriages. That would have been a way out for you.

Evolutionarily, the function of attachment has been to protect the organism from danger. The attachment figure, an older, kinder, stronger, wiser other (Bowlby, 1982), functions as a safe base (Ainsworth et al., 1978), and is a presence that obviates fear and engenders a feeling of safety for the younger organism. The greater the feeling of safety, the wider the range of exploration and the more exuberant the exploratory drive (i.e., the higher the threshold before novelty turns into anxiety and fear). Thus, the fundamental tenet of attachment theory: security of attachment leads to an expanded range of exploration. Whereas fear constricts, safety expands the range of exploration. In the absence of dyadically constructed safety, the child has to contend with fear-potentiating aloneness. The child will devote energy to conservative, safety enhancing measures, that is, defense mechanisms, to compensate for what's missing. The focus on maintaining safety and managing fear drains energy from learning and exploration, stunts growth, and distorts personality development.

Le Maroc à toujours été une terre de Soufis ; il à recueilli l'héritage de toute une pléiade de grands maîtres qui, aux 6éme et 7éme siècles de l'Hégire, quittèrent l'Espagne pour s'établir en Afrique. À une époque où l‘Europe vécut déjà, avec la Révolution française et le commercialisme anglais, les grandes victoires du matérialisme, le Maroc connut une nouvelle floraison de vie contemplative. Des maîtres comme el-`Arabî el-Darqâwî ou al-Harrâq représentent toujours le tasawwuf le plus pur. En un certain sens le côté rude, qui distingue le milieu marocain des milieux plus orientaux, était une protection pour la vie spirituelle. [Conférence donnée le 21 mai 1977 devant l'Association de l'Université El-Qaraouyine.]

«Sticazzi!» aggiunse Italo. Rocco picchiò un pugno sul tavolo. «Allora, bisogna che qui al nord cominciate ad imparare l'uso esatto dei termini e delle locuzioni romane. Sticazzi si usa quando di una cosa non te ne frega niente. Per esempio: Lo sai che Saint-Vincent ha 4.000 abitanti? Sticazzi, puoi dire. Cioè, chissenefrega. Come lo usate voi, Italo, è sbagliato. Devi cercare un ago in un pagliaio? Allora devi dire: mecojoni! Mecojoni indica stupore, lo usi per dire: accidenti! Capisci la differenza Italo? Non puoi usare sticazzi per esprimere meraviglia, sorpresa. Sticazzi lo usi per dire chissenefrega. Ho vinto alla lotteria 40 milioni di euro? Mecojoni, devi dire! Se dici sticazzi significa: non me ne frega niente. Ecco. Ricominciamo. Deruta e D'Intino devono cercare tutti i trans di Aosta e provincia. Tu che devi dire?». «Mei cojoni?». «Me cojoni» lo corresse. «Me cojoni». «Bravo Italo. Invece che a Courmayeur c'è la funivia?». «Sticazzi». «Perfetto. Hai appena imparato l'articolo sette della costituzione romana che recita: uno sticazzi al momento giusto risolve mille problemi.

My own studies on the natural history of DID indicate only 20% of DID patients have an overt DID adaption on a chronic basis, and 14% of them deliberately disguise their manifestations of DID. Only 6% make their DID obvious on an ongoing basis. Eighty percent have windows of diagnosability when stressed or triggered by some significant event, interaction, situation or date. Therefore, 94% of DID patients show only mild or suggestive evidence of their conditions most of the time. Yet DID patients often will acknowledge that their personality systems are actively switching and/or far more active than it would appear on the surface (Loewenstein et al., 1987). R.P. Kluft (2009) A clinician's understanding of dissociation. pp 599-623.

¿Qué es lo que define a un hombre? ¿Cuál es la primera pregunta que se le hace a un hombre cuando quieres informarte de su estado? En algunas sociedades le preguntan primero si está casado, si tiene hijos; en las nuestras, se le pregunta en primer lugar su profesión. Lo que define ante todo al hombre occidental es el puesto que ocupa en el proceso de producción, y no su estatuto de reproductor.

[..] as midnight inevitably came and went without the horsemen of the apocalypse making an appearance, Clara surprised herself by falling into a melancholy. For ridding oneself of faith is like boiling sea-water to retrieve the salt something is gained but something is lost. Though her friends Merlin, Wan-Si, et al. clapped her on the back and congratulated her for exorcizing those fervid dreams of perdition and redemption, Clara quietly mourned the warmer touch she had waited for these nineteen years, the all-enveloping bear hug of the Saviour, the One who was Alpha and Omega, both the beginning and the end; the man who was meant to take her away from all this, from the listless reality of life in a ground-floor flat in Lambeth. What now for Clara? Ryan would find another fad; Darcus need only turn to the other channel; for Hortense another date would of course materialize, along with more leaflets, ever more faith. But Clara was not like Hortense. Yet a residue, left over from the evaporation of Clara's faith, remained. She still wished for a saviour. She still wished for a man to whisk her away, to choose her above others so that she might Walk in white with Him: for [she] was worthy. Revelation 3:4.

The thesis that DID is merely a North American phenomenon has been refuted in the past decade by research reports based on standardized assessment from diverse countries, such as from The Netherlands, Turkey, and Germany (Boon & Draijer, 1993; Gast, Rodewald, Nickel, & Emrich, 2001; S ̧ar et al, 1996). Clinicians and researchers should be careful to avoid categorizing a universal human condition as culture-bound.

En la forest de Longue Attente chevauchant par divers sentiers m'en voys, ceste année présente où voyage de Desiriers. Devant sont aller mes fourriers pour appareiller mon logis en la Cité de Destinée. Et pout mon cœur et moy ont pris l'ostellerie de Pensée. Dedans mon livre de pensée j'ay trouvé escripvant mon cœur la vraie histoire de douleur de larmes toute enluminée. In het Woud van Lang Verwachten te paard op pad, dolenderwijs, zie ik mijzelf dit jaar bij machte tot Verlangens' verre reis. Mijn knechtstoet is vooruitgegaan om 't nachtverblijf vast te bereiden, vond in Bestemming's Stad gereed voor dit mijn hart, en mij ons beiden, de herberg, die Gedachte heet. In 't boek van mijn gepeinzen al vond ik dan, schrijvende, mijn hart; het waar verhaal van bitt're smart verlucht met tranen zonder tal. Charles d'Orléans

Een vriend zegt dat gender voor hem net zoiets is als kleur. Gender en kleur delen een zekere ontologische onbepaaldheid: het klopt niet helemaal om te zeggen dat een voorwerp een kleur ís, noch om te zeggen dat het een kleur hééft. Ook de context verandert: 'alle katten zijn grijs', et cetera. Ook is kleur niet echt iets 'vrijwilligs'. Maar geen van deze formuleringen betekent dat het voorwerp in kwestie 'kleurloos' is.

Although the terminology implies scientific endorsement, false memory syndrome is not currently an accepted diagnostic label by the APA and is not included in the Diagnostic and Statistical Manual of Mental Disorders (4th ed.; American Psychiatric Association, 1994). Seventeen researchers (Carstensen et al., 1993) noted that this syndrome is a "non-psychological term originated by a private foundation whose stated purpose is to support accused parents" (p.23). Those authors urged professionals to forgo use of this pseudoscientific terminology. Terminology implies acceptance of this pseudodiagnostic label may leave readers with the mistaken impression that false memory syndrome is a bona fide clinical disorder supported by concomitant empirical evidence.(85)... ... it may be easier to imagine women forming false memories given biases against women's mental and cognitive abilities (e.g., Coltrane & Adams, 1996). 86

DID patients often feel very isolated/lonely, in the sense that they believe they are the only one in the universe who is “different” from others and that they do not understand themselves... DePrince et al found that alienation was the only cognitive appraisal variable to differentiate DID from PTSD. While the groups had similar appraisals of shame, betrayal, self-blame, anger, and fear, the DID participants had higher appraisal of themselves as experiencing alienation. This construct is associated with feeling alone, disconnected, and different.

Prezentul meu de azi nu este decât o secvență într-un viitor care se accelerează și care uneori devine dificil. Suntem ființe cu o istorie neîncetat în construcție, care ne atrage adesea spre trecut, ne imobilizează sau ne trimite la situații neterminate, răni sau vise nebune, și suntem și visători, constructori de viitor voind să punem viitorul în serviciul dorințelor noastre, mai ales când acesta se retrage sau lasă să apară zone de umbră și o amenințare la orizont. Trebuie astfel să mergem cât mai aproape de clipă, într-un prezent al prezentului.

- Maman, pourquoi les nuages vont dans un sens et nous dans l'autre ? Isaya sourit, caressa la joue de sa fille du bout des doigts. - Il y a deux réponses à ta question. Comme à toutes les questions, tu le sais bien. Laquelle veux-tu entendre ? - Les deux. -Laquelle en premier alors ? La fillette plissa le nez. - Celle du savant. - Nous allons vers le nord parce que nous cherchons une terre où nous établir. Un endroit où construire une belle maison, élever des coureurs et cultiver des racines de niam. C'est notre rêve depuis des années et nous avons quitté Al-Far pour le vivre. - Je n’aime pas les galettes de niam... - Nous planterons aussi des fraises, promis. Les nuages, eux, n'ont pas le choix. Ils vont vers le sud parce que le vent les pousse et, comme ils sont très très légers, il sont incapables de lui résister. - Et la réponse du poète ? - Les hommes sont comme les nuages. Ils sont chassés en avant par un vent mystérieux et invisible face auquel ils sont impuissants. Ils croient maîtriser leur route et se moquent de la faiblesse des nuages, mais leur vent à eux est mille fois plus fort que celui qui souffle là-haut. La fillette croisa les bras et parut se désintéresser de la conversation afin d'observer un vol de canards au plumage chatoyant qui se posaient sur la rivière proche. Indigo, émeraude ou vert pâle, ils se bousculaient dans une cacophonie qui la fit rire aux éclats. Lorsque les chariots eurent dépassé les volatiles, elle se tourna vers sa mère. - Cette fois, je préfère la réponse du savant. -Pourquoi ? demande Isaya qui avait attendu sereinement la fin de ce qu'elle savait être une intense réflexion. - J'aime pas qu'on me pousse en cachette.

Research on organised abuse emphasises the diversity of organised abuse cases, and the ways in which serious forms of child maltreatment cluster in the lives of children subject to organised victimisation (eg Bibby 1996b, Itziti 1997, Kelly and Regan 2000). Most attempts to examine organised abuse have been undertaken by therapists and social workers who have focused primarily on the role of psychological processes in the organised victimisation of children and adults. Dissociation, amnesia and attachment, in particular, have been identified as important factors that compel victims to obey their abusers whilst inhibiting them from disclosing their abuse or seeking help (see Epstein et al. 2011, Sachs and Galton 2008). Therapists and social workers have surmised that these psychological effects are purposively induced by perpetrators of organised abuse through the use of sadistic and ritualistic abuse. In this literature, perpetrators are characterised either as dissociated automatons mindlessly perpetuating the abuse that they, too, were subjected to as children, or else as cruel and manipulative criminals with expert foreknowledge of the psychological consequences of their abuses. The therapist is positioned in this discourse at the very heart of the solution to organised abuse, wielding their expertise in a struggle against the coercive strategies of the perpetrators. Whilst it cannot be denied that abusive groups undertake calculated strategies designed to terrorise children into silence and obedience, the emphasis of this literature on psychological factors in explaining organised abuse has overlooked the social contexts of such abuse and the significance of abuse and violence as social practices.

With deep theoretical roots (e.g., Bandura 1973; Dollard et al. 1939), there are at least two functions of aggression: aggression that serves to attain some goal of the perpetrator (i.e., instrumental aggression, which can be considered planful and cool-headed) and aggression that is impulsively enacted in response to some provocation, real or imagined (i.e., reactive aggression, which can be considered unplanned and hot-headed). A simple example of instrumental aggression is an attack on the victim for some material reward, such as money or an iPhone. Reactive aggression is exemplified by an outburst to a perceived or actual slight. For child developmentalists, the distinction is important because each is associated with a unique developmental trajectory and consequent socioemotional outcomes. For example, reactively aggressive children are more apt to display poor psychological adjustment because their dysregulation leads to related social difficulties such as peer rejection (Coie and Koeppl 1990). By contrast, instrumentally aggressive children are not necessarily dysregulated. Moreover, their success at goal attainment may even lead to positive peer regard.

teachers typically gave students no more than a second or two before they directed the question to another student or answered the question themselves. They also tended to repeat or paraphrase the question several times rather than silently wait for the student to formulate a response. Although such rapid question/answer patterns are typical of audiolingual classes, they also occur in communicative instruction. Finding a balance between placing too much pressure on students to respond quickly and creating awkward silences seems to be a real challenge. Research has shown that when teachers are trained to give their students more time to respond to questions, not only do students produce more responses but their responses are also longer and more complex. Not surprisingly, this effect has been observed to be stronger with open/referential questions compared with closed/display questions (Long et al. 1985). In classrooms with students at different age levels and in different kinds of instruction, finding the right balance can lead to students providing fuller answers, expanding their ideas, and more successfully processing the material to be learned. Study 10: Time for learning languages in school

Evolutionary psychologists have also hypothesized that men seeking short-term sex would prioritize women’s bodies, since a body cues provide possibly the most powerful cues to her fertility (Confer et al., 2010; Currie & Little, 2009; see Chapter 5 on WHR, BMI, and other bodily cues to fertility). In one experiment, participants viewed an image of an opposite-sex individual whose face was occluded by a “face box” and whose body was occluded by a “body box” (Confer et al., 2010). Participants then were instructed to imagine themselves having either a one-night stand or a committed relationship with the person and were then asked to decide on which box they would remove to inform their decision—they could only remove one box (see Figure 6.3). Compared to the long-term mating context in which men prioritized facial information, men considering casual sex shifted significantly in the direction of prioritizing body information—a finding also discovered by Currie and Little (2009) using a different methodology. Women, in contrast, do not show this shift and tend to prioritize a man’s face in both short-term and long-term mating contexts. These findings are consistent with the hypothesis that men prioritize cues to fertility in short-term sex partners.

Women also engage in aggression, and their victims are also typically members of their own sex. In studies of verbal aggression through derogation of competitors, for example, women slander the physical appearance of their rivals (Buss & Dedden, 1990; Campbell, 1993, 1999). In the modern world of the internet, women are more likely than men to denigrate and cyber-bully other women by commenting negatively about their physical appearance and promiscuous sexual conduct (Wyckoff et al., in press). The forms of aggression committed by women, however, are typically less violent and hence less risky than those committed by men—facts that are accounted for by the theory of parental investment and sexual selection (see Campbell, 1995). Indeed, selection may operate against women who take the large physical risks entailed by aggression. Evolutionary psychologist Anne Campbell argues that women need to place a higher value on their own lives than do men on theirs, given the fact that infants depend on maternal care more than on paternal care (Campbell, 1999). Women’s evolved psychology, therefore, should reflect greater fearfulness of situations that pose a physical threat of bodily injury—a prediction that is well supported by the empirical findings (Campbell, 1999, 2002).

When thro' Earth's caverns I a-while have roul'd My waves, I rise, and here again behold The long-lost stars; and, as I late did glide Near Styx, Proserpina there I espy'd. Fear still with grief might in her face be seen; She still her rape laments; yet, made a queen, Beneath those gloomy shades her sceptre sways, And ev'n th' infernal king her will obeys. This heard, the Goddess like a statue stood, Stupid with grief; and in that musing mood Continu'd long; new cares a-while supprest The reigning of her immortal breast. At last to Jove her daughter's sire she flies, And with her chariot cuts the chrystal skies; She comes in clouds, and with dishevel'd hair, Standing before his throne, prefers her pray'r” (Ovid, Metamorphoses (Translated by Sir Samuel Garth, John Dryden, et al). „ქვესკნელში ვწვეთავ, მივიწყებულ ვარსკვლავთა შევცქერ. მიწისქვეშეთა სტიქსის მორევს როს მივდიოდი, ვიხილე შენი პროზერპინა ჩემი თვალებით. თუმცა იურვის, აქამომდე კრთომა აქვს სახეს, დედოფალია მაინც. დიდი, ბნელი სამეფოს უფლებამორჭმულ ცოლად უზის ქვესკნელის ტირანს. მეხდაცემული იყო დიდხანს, მაგრამ როს ურვამ განდევნა დიდი გონდაბინდვა, ამხედრდა ეტლზე, ეთერს აიჭრა და სახეზე ნისლმობურული იუპიტერის წინ წარმოდგა გაშლილი თმებით“ (პუბლიუს ოვიდიუს ნაზონი, მეტამორფოზები (ლათინურიდან თარგმნეს: ნ. მელაშვილმა, ნ. ტონიამ, ი. გარაყანიძემ), თბ., 1980, 143).

-Ey büyük Enesay,ey ulu nehir!Eğer senin derinliklerine bir dağ atsalar,o dağ orada bir taş gibi kaybolup gider.Eğer yüz yıllık bir çam ağacını atsalar,onu bir çöp gibi aparırsın!Senin için iki kum tanesi gibi olan şu iki insan yavrusunu kucağına kabul et.Bu yavrulara bu dünyada yer yok artık.Bunu ben mi sana söyleyeyim Enesay?Eğer yıldızlar insan olsa,gökyüzü onlara dar gelir,sığmazlardı.Eğer balıklar insan olsa,nehirler ve denizler onlara yetmezdi.Bunu ben mi sana söyleyeyim Enesay!Al onları,apar onları!Varsın onlar körpecik iken,temiz yürekli,kötü emeller ve kötü niyetlerle lekelenmemiş iken,temiz vicdanları insanların çektiği azablarlarla dolmadan,kendileri de başkalarına açık çektirmeden,bizim iğrenç dünyamızı terketsinler!Al bunları,apar bunları ey ulu Enesay!...

Read! Read cookbooks, trade magazines — I recommend Food Arts, Saveur, Restaurant Business magazines. They are useful for staying abreast of industry trends, and for pinching recipes and concepts. Some awareness of the history of your business is useful, too. It allows you to put your own miserable circumstances in perspective when you've examined and appreciated the full sweep of culinary history. Orwell's Down and Out in Paris and London is invaluable. As is Nicolas Freleng's The Kitchen, David Blum's Flash in the Pan, the Batterberrys' fine account of American restaurant history, On the Town in New York, and Joseph Mitchell's Up in the Old Hotel. Read the old masters: Escoffier, Bocuse et al as well as the Young Turks: Keller, Marco-Pierre White, and more recent generations of innovators and craftsmen.

Although all new talkers say names, use similar sounds, and prefer nouns more than other parts of speech, the ratio of nouns to verbs and adjectives varies from place to place (Waxman et al., 2013). For example, by 18 months, Englishspeaking infants speak far more nouns than verbs compared to Chinese or Korean infants. Why? One explanation goes back to the language itself. The Chinese and Korean languages are “verb-friendly” in that verbs are placed at the beginning or end of sentences. That facilitates learning. By contrast, English verbs occur anywhere in a sentence, and their forms change in illogical ways (e.g., go, gone, will go, went). This irregularity may make English verbs harder to learn, although the fact that English verbs often have distinctive suffixes (-ing, -ed) and helper words (was, did, had) may make it easier (Waxman et al., 2013).

Plus tu te plonges dans la lecture d'un livre, plus ton plaisir augmente, plus ta nature s'affine, plus ta langue se délie, plus ton doigté se perfectionne, plus ton vocabulaire s'enrichit, plus ton âme est gagné par l'enthousiasme et le ravissement, plus ton cœur est comblé, plus tu es assuré de la considération des masses cultivées et de l'amitié des princes. Le livre t'obéit de jour comme de nuit; il t'obéit aussi bien durant tes voyages que pendant les périodes où tu es sédentaire. Il n'est pas gagné par le besoin de dormir; les fatigues de la veille ne l'indisposent pas. Si tu tombes en disgrâce, le livre ne renonce pas pour autant à te servir; si des vents contraires soufflent contre toi, le livre, lui, ne se retourne pas contre toi. Tant que tu es attaché à lui par le fil le plus ténu, que tu es suspendu à lui par le lien le plus imperceptible, alors tu peux te passer de tout le reste

I've spent a life-time attacking religious beliefs and have not wavered from a view of the universe that many would regard as bleak. Namely, that it is a meaningless place devoid of deity. However I'm unwilling simply to repeat the old arguments of the past when, in fact, God is a moving target and is taking all sorts of new shapes and forms. The arguments used against the long bow are not particularly useful when debating nuclear weapons, and the simple arguments against the old model gods are not sufficient when dealing with the likes of Davies et al. For example, the notion that God didn't exist, doesn't exist but may come into existence through the spread of consciousness throughout the universe is too clever to be pooh-poohed along Bertrand Russell lines. And if I had the time I could give you half a dozen other scientific theologies that will need snappier footwork from the atheist of the future.

The problem for him in high school was that debate made you a nerd and poetry made you a pussy – even if both could help you get to the vaguely imagines East Coast city from which your experiences in Topeka would be recounted with great irony. The key was to narrate participation in debate as a form of linguistic combat; the key was to be a bully, quick and vicious and ready to spread an interlocutor with insults at the at the smallest provocation. Poetry could be excused if it upped your game, became cipher and flow, if it was part of why Amber was fucking you and not Reynolds et al. If linguistic prowess could do damage and get you laid, then it could be integrated into the adolescent social realm without entirely departing from the household values of intellect and expression. It was not a reconciliation, but a workable tension. His disastrous tonsorial compromise. The migraines. Fortunately for Adam, this shifting of aggression to the domain of language was sanctioned by one of the practices the types had appropriated: after several hours of drinking, if no fight or noise complain had broken up the party, you were likely to encounter freestyling. In many ways, this was the most shameful of all the poses, the clearest manifestation of a crisis in white masculinity and its representational regimes, a small group of privileged crackers often arrhythmically recycling the genre’s dominant and to them totally inapplicable clichés. But it was socially essential for him: the rap battle transmuted his prowess as a public speaker and aspiring poet into something cool. His luck was dizzying: that there was a rapid, ritualized poetic insult exchange bridging the gap between his Saturday afternoons in abandoned high schools and his Saturday nights in unsupervised houses, allowing him to transition from one contest to the other.

Forget about string theory and loop quantum gravity. All abstractions! There are no strings, there are no parts, there is only Self desiring Love (Companionship) which results in Self desiring to perceive time. It would be correct to state that time is Self-engineered for there is only Self. Self itself is. Self always is. The perception of time exists for Love. Physical reality is Self experiencing itself as Life diversified not to feel alone, for Companionship, for Friendship, To Love and Be Loved. Such is the truth. In other words: The apparent existence of time exists not to feel alone, to experience Companionship, to experience Love. Love can only be experienced through the perception of time. Time exists so Self would not feel alone. Aloneness aka loneliness is the cause and Companionship aka Love is the purpose. Self perceives time not to feel alone. Self perceives time for Companionship. Self perceives time to Love and Be Loved in return. All that is here is Self desiring Love. The purpose of time is Love. Love is the reason why time exists. Love is the reason why Self perceives time. Time may be an illusion but rest assured that the illusion exists for the very purpose not to feel alone; to experience Love. All of the above is completely irrelevant. Why? All that matter's is Love. Love, Sweet Love. All this for Love! If the above is not understood, the word 'Self' may be replaced with 'One', 'I', 'God', 'Allah', 'Brahman', 'The Tao', et al until it is understood that 'it's all G-d' and that the meaning- and purpose of Life is Love, Sweet Love. As such the following statement is equally correct. God perceives time not to feel alone. God perceives time for Companionship. God perceives time to Love and Be Loved in return. All that is here is God desiring Love. Love is the only purpose. There is no other purpose but Love.

Scriitorul este un vrăjitor pentru că a scrie este o devenire, pentru că actul de a scrie este traversat de niște stranii deveniri care nu sunt niște deveniri-scriitor, ci niște deveniri-șobolan, deveniri-insectă, deveniri-lup etc. ... Multe sinucideri de scriitori se explică tocmai prin astfel de participări contra naturii, prin astfel de nunți contra naturii. Scriitorul este un vrăjitor pentru că trăiește animalul ca pe singura populație față de care se simte responsabil de drept. ... îi creează incredibilul sentiment al unei Naturi necunoscute – afectul. Deoarece afectul nu este un sentiment personal sau un caracter, ci efectuarea unei puteri de haită care bulversează total eul, făcându-l să nu mai fie sigur de el însuși. Cine n-a cunoscut violența acestor secvențe animale care ne smulg din umanitate fie și doar pentru o clipă, facându-ne să ronțăim pâinea asemenea unei rozătoare... (Gilles Deleuze et Félix Guattari)

Whatever proponents of false memory syndrome may claim and however persuasively they tell their stories and anecdotes, dissociative amnesia typically involves fragmented recall of trauma and is rather a retrieval inhibition than a forgetting (Spiegel et al., 2011). It may also involve complete loss of recall for sexual and physical abuse but most commonly, dissociative amnesia is partial, variable, and coexists with memories of trauma (Dalenberg et al., 2014). Studies addressing the accuracy of recovered abuse memories show that these memories are no less accurate than continuous memories for abuse (Scheflin & Brown, 1996). Memory is reconsolidated each time it is accessed and therefore potentially distorted (Bridge & Paller, 2012). Evidently, this does not disprove the possibility that some clinicians are too suggestive, one way or another, pushing their patients to adopt views that serve to confirm the therapist’s own perspective and beliefs.

Vivimos en una sociedad sombría. Lograr el éxito, ésta es la enseñanza que, gota a gota, cae de la corrupción a plomo sobre nosotros. Digamos, sin embargo, que eso que se llama éxito es algo bastante feo. Su falso parecido con el mérito engaña a los hombres. Para la muchedumbre, el triunfo tiene casi el mismo aspecto que la supremacía. El éxito, este artificio del talento, tiene una víctima a quien engañar: la historia. Juvenal y Tácito son los únicos que protestan. En nuestros días, ha entrado como sirviente en casa del éxito una filosofía casi oficial, que lleva la librea de su amo y le rinde homenaje en la antecámara. Hay que tener éxito: ésa es la teoría. La prosperidad supone capacidad. Ganen la lotería y ya serán capaces. El que triunfa es objeto de veneración. Todo consiste en nacer de pie. Tengan suerte, lo demás ya llegará; sean felices, y los considerarán grandes. Fuera de cinco o seis excepciones importantes, que constituyen la luz de un siglo, la admiración contemporánea no es más que miopía. Lo dorado es considerado oro. No importa ser un cualquiera, si se llega el primero. El vulgo es un viejo Narciso que se adora a sí mismo y que celebra todo lo vulgar. Esa facultad enorme, por la cual el hombre se convierte en Moisés, Esquilo, Dante, Migue Ángel o Napoleón, la multitud la concede por unanimidad y por aclamación a quien logra su objetivo, sea quien fuere. Que un notario se transforme en diputado; que un falso Corneille haga el Tiridate; que un eunuco llegue a poseer un harén; que un militar adocenado gane por casualidad la batalla decisiva de una época; que un boticario invente las suelas de cartón para el ejército del Sambre-et-Meuse y obtenga, con aquel cartón vendido como cuero, una renta de cuatrocientos mil francos; que un buhonero contraiga matrimonio con la usura, y tenga de ella por hijos siete y ocho millones, de los cuales él es el padre y ella, la madre; que un predicador llegue a obispo por la gracia de ser gangoso; que un intendente de buena casa, al dejar el servicio, sea tan rico que lo nombren ministro de Hacienda; no importa: los hombres llaman a eso Genio, tal como Belleza a la figura de Mousqueton, y Majestad al talante de Claudio, confundiendo así con las constelaciones del abismo las huellas estrelladas que dejan en el lodo blando las patas de los gansos.

One mode of anti-frontier and anti-self-reliance propaganda is contemporary hysteria about gun control – a part of the materialistic determinism of the hour. To the superficial minds of “Liberals,” collectivists, Marxians, et al., instruments are supposed to act upon man, and men (no longer self-reliant) merely to be acted upon: to them, murder lies in the gun and not in the soul of man. So they think that to deprive men of guns would prevent man from murder! “What the Power Boys – the insiders – behind the gun controls really want, of course, is not to control guns but to control us. They want registration so that they can confiscate; they want to confiscate so that they will have power and we shall be powerless – even as we live today upon a wild frontier demanding ever more self-reliance. “On the old frontier, men had to rely upon themselves and had to be armed until there were sound laws and until law-enforcement officers could enforce the laws. Today laws against thieves, muggers, thugs, rapist, arsonists, looters, murderers (thanks largely to the “Liberal” majority on the Supreme Court) are diluted almost to the point of abolition; the Marshal Dillons of the world, thanks to the same Court, are disarmed or emasculated, they are told to respect the “rights” of thieves, muggers, thugs, rapists, arsonists, looters, muggers, above the right of good citizens to be secure from such felons. “Good citizens, deprived of the processes of the law or the protection of the police, are supposed to accept their lot as the passive happy victims of “the unfortunate,” sheep to be sheared of feed to the wolves bleating about the loveliness of it all. It is “violence” if good citizens defend themselves; it is not “violent” but “protest” if they or their property are assaulted. So gun controls are the order of the day – gun controls that will disarm me of good will, but will not disarm the Mafia, the mobs out on a spree, the wolves on the prowl, the men of ill will. “This is a part of the “Liberal” sentimentality that does not see sin, evil, violence, as realities in the soul of man. To the “Liberal,” all we need is dialogue, discussion, compromise, co-existence, understanding – always in favor of the vicious and never in defense of the victim. The sentimental “Liberal,” fearful of self-reliant man, believes this to be a good thing; the cynical Power Boys pretend to believe it, and use it for their own ends. “Gun control is the new Prohibition. It will not work, as Prohibition did not work. But meanwhile, it will be tried, as a sentimental cure-all, a new usurpation of the rights of a once thoroughly self-reliant people, another step on the march to 1984. It is only a symptom of our modern disease, but it is well worth examining at a little more length. And, as I recently made a trip to the land of Sentimentalia, and brought back a published account of gun control there, I hope you will permit me to offer it as evidence speaking to our condition: “A few hundred of the several hundred million citizens of Sentimentalia have in recent years been shot by criminals. The Congress of that land, led by Senators Tom Prodd and Jokey Hidings, and egged on by the President, responded with a law to first register, and eventually confiscate, all the wicked instruments known as ‘guns.’ The law was passed amid tears of joy. “But, alas, when guns continued to be used by the happy thugs thus freed from the fear of being shot by self-reliant citizens, the Prohibitionists claimed that this meant that knives need to be forbidden… and then violence and murders would end.