Famous Et Quotes

Lucius Cassius ille quem populus Romanus verissimum et sapientissimum iudicem putabat identidem in causis quaerere solebat 'cui bono' fuisset. The famous Lucius Cassius, whom the Roman people used to regard as a very honest and wise judge, was in the habit of asking, time and again, 'To whose benefit?

Paul Gauguin’s remark about his friend Van Gogh is not without interest: “Il oubliait même,” wrote the famous painter of négresses, “d’écrire le hollandais, et comme on a pu voir par la publication de ses lettres à son frère, il n’écrivait jamais qu’en français, et cela admirablement, avec des ‘Tant qu’à, Quant à,’ à n’en plus finir.”[1]

The famous "O bell'età de l'oro" in Torquato Tasso's Aminta (1573) is not so much a eulogy of Arcady as an invective against the constrained and conscience-ridden spirit of Tasso's own period, the age of the Counter-Reformation. Flowing hair and nude bodies are bound and concealed, deportment and carriage have lost touch with nature; the very spring of pleasure is polluted, the very gift of Love perverted into theft.

As he fell, Caesar cried out in Greek to Brutus, ‘You too, child’, which was either a threat (‘I’ll get you, boy!’) or a poignant regret for the disloyalty of a young friend (‘You too, my child?’), or even, as some suspicious contemporaries imagined, a final revelation that Brutus was, in fact, his victim’s natural son and that this was not merely assassination but patricide. The famous Latin phrase ‘Et tu, Brute?’ (‘You too, Brutus?’) is an invention of Shakespeare’s.

I’ve worn Niki’s pants for two days now. I thought a third day in the same clothes might be pushing it.” Ian shrugged with indifference. “It might send Derian through the roof, but it doesn’t bother me. Wear what you want to wear.” Eena wrinkled her nose at him. “Do you really feel that way or are you trying to appear more laissez-faire than Derian?” “More laissez-faire?” “Yes. That’s a real word.” “Two words actually,” he grinned. “Laissez faire et laissez passer, le monde va de lui même!" He coated the words with a heavy French accent. Eena gawked at him. “Since when do you speak French?” “I don’t.” Ian chuckled. “But I did do some research in world history the year I followed you around on Earth. Physics was a joke, but history—that I found fascinating.” Slapping a hand against her chest, Eena exclaimed, “I can’t believe it! Unbeknownst to me, Ian actually studied something in high school other than the library’s collection of sci-fi paperbacks!” He grimaced at her exaggerated performance before defending his preferred choice of reading material. “Hey, popular literature is a valuable and enlightening form of world history. You would know that if you read a book or two.” She ignored his reproach and asked with curiosity, “What exactly did you say?” “In French?” “Duh, yes.” “Don’t ‘duh’ me, you could easily have been referring to my remark about enlightening literature. I know the value of a good book is hard for you to comprehend.” He grinned crookedly at her look of offense and then moved into an English translation of his French quote. “Let it do and let it pass, the world goes on by itself.” “Hmm. And where did that saying come from?” Ian delivered his answer with a surprisingly straight face. “That is what the French Monarch said when his queen began dressing casually. The French revolution started one week following that famous declaration, right after the queen was beheaded by the rest of the aristocracy in her favorite pair of scroungy jeans.” “You are such a brazen-tongued liar!

In English: Some people, who can voluntarily get out of their body, went to "the other side" to see if there was anything there! The exciting testimonies of these explorers of the Beyond revealed that there are countless Worlds on other vibratory planes, in other Dimensions, where live the souls of the deceased living beings!!! But, I went even further and I have discovered that these countless Worlds are, in reality, countless Planets belonging to other Cosmic Universes located in other Spaces and other Times, on other vibratory planes, in other Dimensions! The Beyond is not nebulous but Cosmic!!! The famous "Gate of Heaven" which allows the souls to pass into the Beyond is, in reality, a true "StarGate", a huge Vortex, a Tunnel of Light which crosses the Space and Time, which leads the soul on another planet, in another world, in another Cosmic Universe, in another Space, in another Time, in another vibratory plane, in another Dimension...! I take you to discover the extraordinary adventure of Life, Evolution and Death, through multiple cycles, from life to life, from planet to planet, in an evolutionary spiral that leads souls ever higher, towards the Light...! En Français : Des personnes capables de sortir à volonté de leur corps charnel sont allées voir "de l'autre côté" s'il existait bien quelque chose...! Les témoignages passionnants de ces explorateurs de l'Au-delà ont révélé qu'il existe d'innombrables Mondes sur d'autres plans vibratoires, dans d'autres Dimensions, où vivent les âmes des êtres vivants décédés !!! Mais nous sommes allés encore plus loin et nous avons découvert que ces innombrables Mondes sont en réalité d'innombrables Planètes appartenant à d'autres Univers Cosmiques qui se trouvent dans d'autres Espaces et d’autres Temps, sur d'autres plans vibratoires, dans d'autres Dimensions ! L'Au-delà n'est pas nébuleux mais Cosmique !!! La fameuse "Porte du Ciel" qui permet aux âmes de passer dans l'Au-delà, est en réalité une véritable "Porte des Etoiles", un énorme Vortex, un Tunnel de Lumière qui traverse l'Espace et le Temps, qui mène l'âme sur une autre planète, dans un autre Monde, dans un autre Univers Cosmique, dans un autre Espace, dans un autre Temps, sur un autre plan vibratoire, dans une autre Dimension.

Contents: De finibus bonorum et malorum, Cicero. Notes: The famous section "-lorem ipsum quia dolor sit amet, consectetur, adipisci velit" begins at page 7, with the "do" of the initial "dolorem" cut to page 6. The last page has a single phrase, centered: "factum est".

II n'y a qu'un bonheur dans la vie, c'est d'aimer et d'être aimé," André said. Marcy studied him. "What does that mean?" she asked. "It is a quote from the famous French novelist, Baroness Dudevant. "There is only one happiness in life, to love and be loved.

Chardin is famous for his synthesis of mystical religion, evolution, and ET belief. In The Jesuits, Martin wrote, “This man’s influence on Jesuit thinking and on Catholic theologians as well as on the thought processes of Christians in general has been and still is colossal.”[541]

Mentoring is increasingly viewed as a key factor contributing to a successful career in medicine’ Dimitriadis et al., 2012 Some famous mentoring relationships: Socrates to Plato John Stevens Henslow (academic and clergyman) to Charles Darwin Mariah Carey to Christina Aguilera Elmore Leonard (crime writer) to Quentin Tarantino Maya Angelou to Oprah Winfrey Dadabhai Naoroji (Indian leader) to Gandhi.

Anselm said I must believe so that I can understand. Abelard now reversed the formula: I must understand so that I can believe. Faith without reason was merely supposition, an opinion or guesstimate (aestimatio). Abelard’s most famous work, Sic et Non, compared 150 passages from Scripture and the Church Fathers that contradicted one another. The only way to sort out the mess, Abelard was saying, was through reason and logic. The only way Christianity could make itself a believable faith was by responding to our natural inclination to question its foundations.

These include Philip Marshall Dale, Medical Biographies: The Ailments of Thirty-Three Famous Persons (Norman, OK: University of Oklahoma Press, 1952); Brian Dillon, The Hypochondriacs: Nine Tormented Lives (New York: Faber and Faber, 2010); Douglas Goldman et al., Retrospective Diagnoses of Historical Personalities as Viewed by Leading Contemporary Psychiatrists (Bloomfield, NJ: Schering Corporation, 1958); Kay Redfield Jamison, Touched with Fire: Manic-Depressive Illness and the Artistic Temperament (New York: Free Press, 1993); Jeffrey A. Kottler, Divine Madness: Ten Stories of Creative Struggle (San Francisco: Jossey-Bass, 2006); Philip Mackowiak, Post-Mortem: Solving History’s Great Medical Mysteries (Philadelphia: American College of Physicians, 2007); Roy Porter, Madness: A Brief History (New York: Oxford University Press, 2002); David Rettew, Child Temperament: New Thinking About the Boundary Between Traits and Illness (New York: W. W. Norton, 2013). Articles

Calvin - the theologian most famous for teaching on divine providence - saw that the mystery of providence is not what Isaiah 55 is really after. He notes that some interpret the phrase "my thoughts are not your thoughts" to be a sheer distancing between God and us, expressing the enormous gulf between sacred divinity and profane humanity. Yet Calvin saw that, in fact, the flow of the passage is in exactly the opposite direction. There is indeed a great distance between God and us; we think small thoughts of God's heart, but he knows his heart is inviolably, expansively, invincibly set on us.

The first known published text of the classic fairy tale "Beauty and the Beast" was written by Gabrielle-Suzanne Barbot de Villeneuve in 1740 and collected in her compilation La Jeune Américaine et les contes marins. To say that the story met with favor is an understatement. By 1756, "Beauty and the Beast" was so well known that Jeanne-Marie Leprince de Beaumont wrote an abridged edition of it that would become the popular version included in collections of fairy tales throughout the nineteenth century (although Andrew Lang went back to de Villeneuve's original for his groundbreaking anthology The Blue Fairy Book, first published in 1891 as the beginning of a twelve-book series that would revolutionize the anthologizing of fairy tales for young read ers). Fifteen years later. Jean-François Marmontel and André Ernest Modeste Grétry adapted de Villeneuve's story as the book for the opera Zémire et Azor. the start of more than two centuries of extraliterary treatments that now include Jean Cocteau's famous 1946 film La Belle et la Bête, Walt Disney's 1991 animated feature Beauty and the Beast, and countless other cinematic, televi sion, stage, and musical variations on the story's theme. More than 4,000 years after it became part of the oral storytelling tradi tion, it is easy to understand why "Beauty and the Beast" continues to be one of the most popular fairy tales of all time, and a seemingly inexhaustible source of inspiration for artists working in all mediums. Its theme of the power of unconditional love is one that never grows old.

identity politics,” a contemporary tendency to align without question with categorical divisions like political parties, sexual orientation, skin color, class, et cetera, intolerantly, in the name of virtue. The famous psychologists Carl Jung and Dr. Jordan B. Peterson share this scientifically-minded perspective. According to Dr.

Another, much more famous, instance of morphologization has occurred in the Romance languages (the modern descendants of Latin). Latin had a noun mens ‘mind’, whose stem was ment- and whose ablative case-form was mente (the Latin ablative was a case-form with miscellaneous uses, most of which we would associate largely with prepositional use in English). Quite early, it became usual in Latin to use the ablative mente with an accompanying adjective to express the state of mind in which an action was performed; as was usual in Latin, the adjective had to agree with its noun mente as feminine singular ablative. We thus find phrases like devota mente ‘with a devout mind’ (i.e., ‘devoutly’) and clara mente ‘with a clear mind’ (i.e., ‘clear-headedly’). At this stage, however, the construction was possible only with adjectives denoting possible states of mind; other adjectives, like those meaning ‘new’ or ‘equal’ or ‘obvious’, could not appear with mente, because the result would have made no sense: something like ‘with an equal mind’ could hardly mean anything. But then speakers began to reinterpret the mente construction as describing not the state of mind of somebody doing something, but the manner in which it was done. Consequently, the construction was extended to a much larger range of adjectives, and new instances appeared, like lenta mente (lenta ‘slow’) and dulce mente (dulce ‘soft’), with the adjectives still in the appropriate grammatical form for agreement with the noun. As a result, the form mente was no longer regarded as a form of mens ‘mind’; it was taken instead as a purely grammatical marker expressing an adverbial function, and it was therefore reduced from a separate word to a suffix. Today this new suffix is the ordinary way of obtaining adverbs of manner in the Romance languages, entirely parallel to English -ly in slowly or carefully, and it can be added to almost any suitable adjective. Thus Spanish, for example, has igualmente ‘equally’ (igual ‘equal’) and absolutamente ‘absolutely’ (absoluta ‘absolute’). Spanish still retains a trace of the ancient pattern: when two such adverbs are conjoined, only the last takes the suffix, and hence Spaniards say lenta y seguramente ‘slowly and surely’, and not *lentamente y seguramente. In French, this is not possible, and a French-speaker must say lentement et sûrement.

However, the Creation date of ca 4000 BC favoured by the early Irish chroniclers brings to mind the most famous of all proposed for the Creation, that of Ussher, who, in his 17th century work, Annales Veteris et Novi Testamenti, calculated a date of 4004 BC.

I commenced a deliberate system of time-killing, which united some profit with a cheering up of the heavy hours. As soon as I came on deck, and took my place and regular walk, I began with repeating over to myself a string of matters which I had in my memory, in regular order. First, the multiplication table, and the tables of weights and measures; then the states of the union; with their capitals; the countries of England, with their shire towns; the kings of England in their order; and a large part of the peerage, which I committed from an almanac that we had on board; and then the Kanaka numerals. This carried me through my facts, and, being repeated deliberately, with long intervals, often eked out the two first bells. Then came the ten commandments; the thirty-ninth chapter of Job, and a few passages from Scripture. The next in the order, that I never varied from, came Cowper’s Castaway, which was a great favorite with me; the solemn measure and gloomy character of which, as well as the incident that it was founded upon, made it well suited to a lonely watch at sea. Then his lines to Mary, his address to the jackdaw, and a short extract from Table Talk; (I abounded in Cowper, for I happened to have a volume of his poems in my chest;) “Ille et nefasto” from Horace, and Goethe’s Erl King. After I had got through these, I allowed myself a more general range among everything that I could remember, both in prose and verse.

it would have all availed me nothing, had I been “some poor body,” before this absolute, domineering tribunal. But they saw that I would not go, unless “vi et armis,” and they knew that I had friends and interest enough at home to make them suffer for any injustice they might do me. It was probably this that turned the matter; for the captain changed his tone entirely, and asked me if, in case any one went in my place, I would give him the same sum that S—— gave Harris to exchange with him. I told him that if any one was sent on board the brig, I should pity him, and be willing to help him to that, or almost any amount; but would not speak of it as an exchange. “Very well,” said he. “Go forward about your business, and send English Ben here to me!

Otto captured this sacred sixth sense, at once subject and object, in a famous Latin sound bite: the sacred is the mysterium tremendum et fascinans, that is, the mystical (mysterium) as both fucking scary (tremendum) and utterly fascinating (fascinans).80 (page 9) With the sacred viewed within this gripping, emotionally charged sense, it is hardly surprising that these topics are too disturbing to be studied either by religious scholarship or by science. The presence of real siddhis, real psychic effects lurking in the dark boundaries between mind and matter, are so frightening and disorienting that defense mechanisms immediately snap into place to protect our psyches from these disturbing thoughts. We become blind to personal psychic episodes and to the supportive scientific evidence, we conveniently forget mind-shattering synchronicities, and if the intensity of the mysterium tremendum becomes too hot, we angrily deny any interest in the topic while backing away and vigorously making the sign of the cross. Within science this sort of behavior is understandable; science doesn’t like what it can’t explain because it makes scientists feel stupid. But the same resistance is also endemic in comparative religion scholarship, which is supposed to be the discipline that studies the sacred. As Kripal says, scholars of religion “simply ignore … or brush their data aside as ‘primitive,’ ‘mistaken,’ and so on. Now the dismissing word in vogue is ‘anecdotal’ ” (pp. 17–18).80 One reason for this odd state of affairs is that real psi and real siddhis powerfully refute Descartes’s dualism, the very idea that led to the split between science, which deals with matter, and the humanities, which deal with mind. This distinction has carved up the world so successfully that when phenomena appear that harshly illuminate the artificial nature of the split, the resulting glare, says Kripal, “can only violate and offend our present order of knowledge and possibility” (page 24).80 From this analysis, Kripal arrives at his central argument: Psychic phenomena may be thought of as symbols that indicate “the irruption [a bursting in] of meaning in the physical world via the radical collapse of the subject-object structure itself. They are not simply physical events. They are also meaning events” (page 25).80 In other words, where objective and subjective meet, the fabric of reality itself blurs. This is a place that is not quite physical, and not quite mental, but a limbo that somehow contains and creates both.

It behooves us ... to consider the fateful formula E = mc2, which almost everyone in the world attributes to Albert Einstein's theory [of relativity]. Despite the fact, however, that Einstein did derive this formula from his special theory of relativity, it stems actually from [the] classical part [of the theory]: i.e., from the Maxwell equations for electromagnetic fields, which goes back to 1865. The famous formula has consequently no bearing whatsoever on relativistic physics, a fact Einstein himself admitted in 1950. Obviously, however, in the interim that fateful formula came to be viewed worldwide as the consummate vindication of Einstein's theory: what indeed could be more convincing than the explosion of an atom bomb?

The twentieth-century philosopher of religion Rudolf Otto famously characterized the transcendent God as the mysterium tremendum et fascinans, the mystery that fascinates us even as it causes us to tremble with fear—