Fort Related Quotes

That substance was a paralytic poison called saxitoxin that can be extracted from infected shellfish. It is related to the algae that cause red tide and other waterborne infections. In a highly concentrated dose, like the one compounded at Fort Detrick, it can kill within seconds.

Everyone gets to go crazy in long-term relationships, but you have to take turns. I call this relational integrity. It means that you hold the (Wise Adult) fort while your partner goes off their (Adaptive Child) rails. It’s not an easy practice, but it builds strong relational muscles.

Mes amis, j'écris ce petit mot pour vous dire que je vous aime, que je pars avec la fierté de vous avoir connus, l'orgueil d'avoir été choisi et apprécié par vous, et que notre amitié fut sans doute la plus belle œuvre de ma vie. C'est étrange, l'amitié. Alors qu'en amour, on parle d'amour, entre vrais amis on ne parle pas d'amitié. L'amitié, on la fait sans la nommer ni la commenter. C'est fort et silencieux. C'est pudique. C'est viril. C'est le romantisme des hommes. Elle doit être beaucoup plus profonde et solide que l'amour pour qu'on ne la disperse pas sottement en mots, en déclarations, en poèmes, en lettres. Elle doit être beaucoup plus satisfaisante que le sexe puisqu'elle ne se confond pas avec le plaisir et les démangeaisons de peau. En mourant, c'est à ce grand mystère silencieux que je songe et je lui rends hommage. Mes amis, je vous ai vus mal rasés, crottés, de mauvaise humeur, en train de vous gratter, de péter, de roter, et pourtant je n'ai jamais cessé de vous aimer. J'en aurais sans doute voulu à une femme de m'imposer toutes ses misères, je l'aurais quittée, insultée, répudiée. Vous pas. Au contraire. Chaque fois que je vous voyais plus vulnérables, je vous aimais davantage. C'est injuste n'est-ce pas? L'homme et la femme ne s'aimeront jamais aussi authentiquement que deux amis parce que leur relation est pourrie par la séduction. Ils jouent un rôle. Pire, ils cherchent chacun le beau rôle. Théâtre. Comédie. Mensonge. Il n'y a pas de sécurité en l'amour car chacun pense qu'il doit dissimuler, qu'il ne peut être aimé tel qu'il est. Apparence. Fausse façade. Un grand amour, c'est un mensonge réussi et constamment renouvelé. Une amitié, c'est une vérité qui s'impose. L'amitié est nue, l'amour fardé. Mes amis, je vous aime donc tels que vous êtes.

Cynthia Parker had starved herself to death when she was returned to her white relatives. So had Temple Friend. Other returned captives had become alcoholics, solitaries, strange people. They were all odd, the returned captives. All peculiar with minds oddly formed, never quite one thing or another. As Doris had said back in Spanish Fort, all those captured as children and returned were restless and hungry for some spiritual solace, abandoned by two cultures, dark shooting stars lost in the outer heavens.

morire. vivere. morire ancora. diventare folle. diventare forte.

If good and evil are continuous, any crime can be linked with any virtue. Imposture merges away into self-deception so that only relatively has there ever been impostor.

Join the PKM community. On Twitter, LinkedIn, Substack, Medium, or your platform(s) of choice, follow and subscribe to thought leaders and join communities who are creating content related to personal knowledge management (#PKM), #SecondBrain, #BASB, or #toolsforthought. Share your top takeaways from this book or anything else you’ve realized or discovered. There’s nothing more effective for adopting new behaviors than surrounding yourself with people who already have them.

When you're little, you can't see all the walls, you know? You just see acres and acres of space, and it's all yours to run. You can do cartwheels and build forts and bury treasure to find later. But something happens when you get older. You start to see the walls. Maybe it's because you get taller or something. And then you see the cracks, you see how unstable it all is. And you try to test the walls' strength, and you pull a little chunk of it out, and pretty soon, all the sides tumble down, and then you're buried under all of it.

This is the history of governments, - one man does something which is to bind another. A man who cannot be acquainted with me, taxes me; looking from afar at me, ordains that a part of my labour shall go to this or that whimsical end, not as I, but as he happens to fancy. Behold the consequence. Of all debts, men are least willing to pay the taxes. What a satire is this on government! Everywhere they think they get their money's worth, except for these. Hence, the less government we have, the better, - the fewer laws, and the less confided power. The antidote to this abuse of formal Government, is, the influence of private character, the growth of the Individual; the appearance of the principal to supersede the proxy; the appearance of the wise man, of whom the existing government, is, it must be owned, but a shabby imitation. That which all things tend to educe, which freedom, cultivation, intercourse, revolutions, go to form and deliver, is character; that is the end of nature, to reach unto this coronation of her king. To educate the wise man, the State exists; and with the appearance of the wise man, the State expires. The appearance of character makes the State unnecessary. The wise man is the State. He needs no army, fort, or navy, - he loves men too well; no bribe, or feast, or palace, to draw friends to him; no vantage ground, no favourable circumstance. He needs no library, for he has not done thinking; no church, for he is a prophet; no statute book, for he has the lawgiver; no money, for he is value; no road, for he is at home where he is; no experience, for the life of the creator shoots through him, and looks from his eyes. He has no personal friends, for he who has the spell to draw the prayer and piety of all men unto him, needs not husband and educate a few, to share with him a select and poetic life. His relation to men is angelic; his memory is myrrh to them; his presence, frankincense and flowers.

The early and relatively sophisticated Egyptians understood that their civilization would be threatened if they bred with the Negroes to their south, so pharaohs went so far as "to prevent the mongrelization of the Egyptian race" by making it a death penalty-eligible offense to bring blacks into Egypt. The ancient Egyptians even constructed a fort on the Nile in central Egypt to prevent blacks from immigrating to their lands. In spite of the efforts by the Egyptian government to defend their civilization, blacks still came to Egypt as soldiers, slaves, and captives from other nations. By 1,500 B.C., half of the population of southern Egypt was of mixed blood, and by 688 B.C., societal progress had ended in Egypt when Taharka became the first mulatto pharaoh. By 332 B.C., Egypt had fallen when Alexander the Great conquered the region.

Après avoir poussé dans leurs débuts des maîtres contemporains, le marchand de tableaux, homme de progrès, avait tâché, tout en conservant des allures artistiques, d’étendre ses profits pécuniaires. Il recherchait l’émancipation des arts, le sublime à bon marché. Toutes les industries du luxe parisien subirent son influence, qui fut bonne pour les petites choses, et funeste pour les grandes. Avec sa rage de flatter l’opinion, il détourna de leur voie les artistes habiles, corrompit les forts, épuisa les faibles et illustra les médiocres ; il en disposait par ses relations et par sa revue.

Je sortis beaucoup avec lui durant une semaine avec la fréquence et l’imprudence des commencements de l’amour et mon père, peu fait pour la solitude, en fit autant avec une jeune femme assez ambitieuse. La vie recommença comme avant, comme il était prévu qu’elle recommencerait. Quand nous nous retrouvons, mon père et moi, nous rions ensemble, nous parlons de nos conquêtes. Il doit bien se douter que mes relations avec Philippe ne sont pas platoniques et je sais bien que sa nouvelle amie lui coûte fort cher. Mais nous sommes heureux. L’hiver touche à sa fin, nous ne relouerons pas la même villa, mais une autre, près de Juan-les-Pins.

Compared with the man who has tradition on his side and needs no reasons for his actions, the free spirit is always weak, especially in his actions. For he knows too many motives and standpoints, and is therefore uncertain, awkward. By what means, then, can he be made relatively strong, so that he can at least assert himself effectively and not perish, having acted ineffectually? How does a strong spirit (esprit fort) come into being? In one particular case, this is the question of how the genius is engendered. Where does the energy come from, the unbending strength, the endurance, with which one person, against all tradition, endeavors to acquire a quite individual understanding of the world?

Just across from Bismarck stood Fort Lincoln where friends and relatives of Custer’s dead cavalrymen still lived, and these emigrating Sioux could perceive such bitterness in the air that one Indian on the leading boat displayed a white flag. Yet, in accordance with the laws of human behavior, the farther downstream they traveled the less hostility they encountered, and when the tiny armada reached Standing Rock near the present border of South Dakota these Indians were welcomed as celebrities. Men, women and children crowded aboard the General Sherman to shake hands with Sitting Bull. Judson Elliot Walker, who was just then finishing a book on Custer’s campaigns, had to stand on a chair to catch a glimpse of the medicine man and reports that he was wearing “green wire goggles.” No details are provided, so green wire goggles must have been a familiar sight in those days. Sitting Bull mobbed by fans while wearing green wire goggles. It sounds like Hollywood.

This bold energetic man of rare intelligence and enterprise must also be understood as a man undone by his own deep flaws. He was known to drink to grievous excess, for example, which often turned him volatile and violent. On the other hand, his evil repute has been wildly exaggerated by careless journalists and their local informants, who seek to embellish their limited acquaintance with a “desperado”; with the result that the real man has been virtually entombed by tale and legend which since his death has petrified as myth. The most lurid view of Mr. Watson is the one perpetuated by the Islanders themselves, for as Dickens observed after his visit to this country, “These Americans do love a scoundrel.” Because his informants tend to imagine that the darkest interpretation is the one the writer wishes to hear, the popular accounts (until now, there have been no others) are invariably sensational as well as speculative: the hard facts, not to speak of “truth,” are missing. Also, this “Bloody Watson” material relates only to his final years in southwest Florida; one rarely encounters any reference to South Carolina, where Edgar Artemas Watson passed his boyhood, nor to the years in the Indian Country (always excepting his alleged role in the slaying of Belle Starr), nor even to the Fort White district of Columbia County in north Florida where he farmed in early manhood, married all three of his wives, and spent almost half of the fifty-five years of his life.

That the petitioner No. 2 is the founder President of an Institution, namely, “ Institute for Re-writing Indian (and World) History “. The aim and objective of that institution, which is a registered society having register no. F-1128 (T) as the public trust under the provision of Bombay Public Trust Act. Inter alia, is to re-discover the Indian history. The monumental places of historical importance in their real and true perspective having of the heritage of India. The true copy of memorandum of association of the aforesaid society / public trust having fundamental objectives along with Income tax exemption certificate under section 80-G (5) of I.T. Act, 1961 for period 1/4/2003 to 31/3/2006 are filed herewith as marked as Annexure No.1 and 2 to the writ petition. 5. That the founder-President of Petitioner’s Institution namely Shri P. N. Oak is a National born Citizen of India. He resides permanently at the address given in case title. The petitioner is a renowned author of 13 renowned books including the books, titled as, “ The Taj Mahal is a Temple Place”. This petition is related to Taj Mahal, Fatehpur- Sikiri, Red-fort at Agra, Etamaudaula, Jama- Masjid at Agra and other so called other monuments. All his books are the result of his long-standing research and unique rediscovery in the respective fields. The titles of his books speak well about the contents of the subject. His Critical analysis, dispassionate, scientific approach and reappraisal of facts and figures by using recognised tools used in the field gave him distinction through out the world. The true copy of the title page of book namely “The Taj Mahal is a Temple Palace” . written by Sri P. N. Oak, the author/ petitioner No. 2 is filed as Annexure –3 to this writ petition.

C’est à Ibn ‘Arabi que l’on attribue le rôle le plus éminent dans cette interprétation de plus en plus approfondie du principe féminin. Pour lui non seulement la nafs [âme] est féminine – comme c’est le cas généralement – mais aussi dhât, « essence divine », de sorte que la féminité, dans son œuvre, est la forme sous laquelle Dieu se manifeste le mieux (…) cette phrase savant exprime, en effet, parfaitement le concept d’Ibn ‘Arabi puisqu’il écrit au sujet de sa compréhension du divin : « Dieu ne peut être envisagé en dehors de la matière et il est envisagé plus parfaitement en la matière humaine que dans toute autre et plus parfaitement en la femme qu’en l’homme. Car Il est envisagé soit comme le principe qui agit soit comme le principe qui subit, soit comme les deux à la fois (…) quand Dieu se manifeste sous la forme de la femme Il est celui qui agit grâce au fait qu’Il domine totalement l’âme de l’homme et qu’Il l’incite à se donner et à se soumettre entièrement à Lui (…) c’est pourquoi voir Dieu dans la femme signifie Le voir sous ces deux aspects, une telle vision est plus complète que de Le voir sous toute autre forme par laquelle Il se manifeste. » (…) Des auteurs mystiques postérieurs à Ibn ‘Arabi développèrent ses idées et représentèrent les mystères de la relation physique entre l’homme et la femme par des descriptions tout à fait concrètes. L’opuscule du soufi cachemirien Ya’qub Sarfi (mort en 1594), analysé par Sachiko Murata, en est un exemple typique ; il y explique la nécessité des ablutions complètes après l’acte d’amour par l’expérience « religieuse » de l’amour charnel : au moment de ce plaisir extatique extrême – le plus fort que l’on puisse imagine et vivre – l’esprit est tant occupé par les manifestations du divin qu’il perd toute relation avec son corps. Par les ablutions, il ramène ce corps devenu quasiment cadavre à la vie normale. (…) On retrouve des considérations semblables concernant le « mystère du mariage » chez Kasani, un mystique originaire de Farghana (mort en 1543). Eve, n’avait-elle pas été créée afin que « Adam pût se reposer auprès d’elle », comme il est dit dans le Coran (sourate 7:189) ? Elle était le don divin pour le consoler dans sa solitude, la manifestation de cet océan divin qu’il avait quitté. La femme est la plus belle manifestation du divin, tel fut le sentiment d’Ibn ‘Arabi.

On rencontre quelqu’un, en personne ou par écrit. La première étape consiste à constater l’existence de l’autre : il peut arriver que ce soit un moment d’émerveillement. À cet instant, on est Robinson et Vendredi sur la plage de l’île, on se contemple, stupéfait, ravi qu’il y ait dans cet univers un autre aussi autre et aussi proche à la fois. On existe d’autant plus fort que l’autre le constate et on éprouve un déferlement d’enthousiasme pour cet individu providentiel qui vous donne la réplique. On attribue à ce dernier un nom fabuleux : ami, amour, camarade, hôte, collègue, selon. C’est une idylle. L’alternance entre l’identité et l’altérité (« C’est tout comme moi ! C’est le contraire de moi ! ») plonge dans l’hébétude, le ravissement d’enfant. On est tellement enivré qu’on ne voit pas venir le danger. Et soudain, l’autre est là, devant la porte. Dessaoulé d’un coup, on ne sait comment lui dire qu’on ne l’y a pas invité. Ce n’est pas qu’on ne l’aime plus, c’est qu’on aime qu’il soit un autre, c’est-à-dire quelqu’un qui n’est pas soi. Or l’autre se rapproche comme s’il voulait vous assimiler ou s’assimiler à vous. On sait qu’il va falloir mettre les points sur les i. Il y a diverses manières de procéder, explicites ou implicites. Dans tous les cas, c’est un passage épineux. Plus des deux tiers des relations le ratent. S’installent alors l’inimitié, le malentendu, le silence, parfois la haine. Une mauvaise foi préside à ces échecs qui allègue que si l’amitié avait été sincère, le problème ne se serait pas posé. Ce n’est pas vrai. Il est inévitable que cette crise surgisse. Même si on adore l’autre pour de bon, on n’est pas prêt à l’avoir chez soi.

When I was only 17, I wanted desperately to be a writer. My early efforts did not meet with much success, and my relatives discouraged me. At that time I was living and working in the Channel Islands in the UK. Late one evening, when I was feeling particularly discouraged, I went for a walk along the seafront. The tide was in, the sea was rough; and the wind, which was almost a gale, came pouring in from the darkness like a mad genie just released from his bottle. Great waves crashed against the sea-wall, and the wind whipped the salt spray across my face. I was alone in a wild wasteland of wind and water. And then something touched me, something from the elements took hold of my heart, and all the depression left me, and I felt free and as virile as the wind— quite capable of building my own fort, my own pavilion of words. And I spoke to the genie in the swirling darkness and said, ‘I will be a writer, and no one can stop me!

Sweden’s capital is an expansive and peaceful place for solo travellers. It is made up of 14 islands, connected by 50 bridges all within Lake Mälaren which flows out into to the Baltic Sea. Several main districts encompass islands and are connected by Stockholm’s bridges. Norrmalm is the main business area and includes the train station, hotels, theatres and shopping. Őstermalm is more upmarket and has wide spaces that includes forest. Kungsholmen is a relaxed neighbourhood on an island on the west of the city. It has a good natural beach and is popular with bathers. In addition to the city of 14 islands, the Stockholm Archipelago is made up of 24,000 islands spread through with small towns, old forts and an occasional resort. Ekero, to the east of the city, is the only Swedish area to have two UNESCO World Heritage sites – the royal palace of Drottningholm, and the Viking village of Birka. Stockholm probably grew from origins as a place of safety – with so many islands it allowed early people to isolate themselves from invaders. The earliest fort on any of the islands stretches back to the 13th century. Today the city has architecture dating from that time. In addition, it didn’t suffer the bombing raids that beset other European cities, and much of the old architecture is untouched. Getting around the city is relatively easy by metro and bus. There are also pay‐as‐you‐go Stockholm City Bikes. The metro and buses travel out to most of the islands, but there are also hop on, hop off boat tours. It is well worth taking a trip through the broad and spacious archipelago, which stretches 80 kms out from the city. Please note that taxis are expensive and, to make matters worse, the taxi industry has been deregulated leading to visitors unwittingly paying extortionate rates. A yellow sticker on the back window of each car will tell you the maximum price that the driver will charge therefore, if you have a choice of taxis, choose

friend and adviser from youth. By adoption he is your father. Tell him he is welcome to come to my home at any time." It was of no use to explain any more, for the old man had determined not to understand my relation to Dr. Greenwood except in accordance with Indian customs, and I let the matter drop. In the latter part of that summer I asked the old chief to allow me to publish some of the things he had told me, but he objected, saying, however, that if I would pay him, and if the officers in charge did not object, he would tell me the whole story of his life. I immediately called at the fort (Fort Sill) and asked the officer in charge, Lieutenant Purington, for permission to write the life of Geronimo. I was promptly informed that the privilege would not be granted. Lieutenant Purington explained to me the many depredations committed by Geronimo and his warriors, and the enormous cost of subduing the Apaches, adding that the old Apache deserved to be hanged rather than spoiled by so much attention from civilians. A suggestion from me that our government had paid many soldiers and officers to go to Arizona and kill Geronimo and the Apaches, and that they did not seem to know how to do it, did not prove very gratifying to the pride of the regular army officer, and I decided to seek elsewhere for permission. Accordingly I wrote to President Roosevelt that here was an old Indian who had

Castine predates the Plymouth Colony by 7 years and, being one of the oldest settlements in America, has a rich history. Founded during the winter of 1613 as Fort Pentagöet, named after the French Baron of Pentagöet, Castine is located in eastern Maine or “Down East,” as it is now popularly called. During much of the 17th and 18th centuries, the French Parish of Acadia included parts of eastern Quebec and the Maritime Provinces. The pine-forested land of French controlled Maine extended as far south as Fort Pentagöet and the Kennebec River. That same year, 1613, English Captain Samuel Argall raided Mount Desert Island, the largest island to be found in present-day Maine, thus starting a long-running dispute over the boundary between French Acadia and the English colonies lying to the south. In 1654, Major General Robert Sedgwick led 100 New England volunteers and 200 of Oliver Cromwell's soldiers on an expedition against French Acadia. Sedgwick captured and plundered Fort Pentagöet and occupied Acadia for the next 16 years. This relatively short period ended when the Dutch bombarded the French garrison defending Penobscot Bay and the Bagaduce River, thereby dominating Castine in 1674 and again in 1676. It was during this time that they completely destroyed Fort Pentagöet. After the Treaty of Breda brought peace to the region in 1667, French authorities dispatched Baron Jean-Vincent de Saint- Castin to take command of Fort Pentagöet. The community surrounding the fort served as the capital of this French colony from 1670 to 1674, and was named Castine after him.

undistorted interpretation of external sounds in the mind of a dreamer could not continue to exist in a dreaming mind, because that touch of relative realness would be of awakening and not of dreaming.

move quickly and touch lightly” instead. To look for the path of least resistance and make progress in short steps. I want to give the same advice to you: don’t make organizing your Second Brain into yet another heavy obligation. Ask yourself: “What is the smallest, easiest step I can take that moves me in the right direction?” When it comes to PARA, that step is generally to create folders for each of your active projects in your notes app and begin to fill them with the content related to those projects. Once you have a home for something, you tend to find more of it. Start by asking yourself, “What projects am I currently committed to moving forward?” and then create a new project folder for each one. Here

You can also think of them as “research” or “reference materials.” They are trends you are keeping track of, ideas related to your job or industry, hobbies and side interests, and things you’re merely curious about. These folders are like the class notebooks you probably kept in school: one for biology, another for history, another for math.

The best way to organize your notes is to organize for action, according to the active projects you are working on right now. Consider new information in terms of its utility, asking, “How is this going to help me move forward one of my current projects?” Surprisingly, when you focus on taking action, the vast amount of information out there gets radically streamlined and simplified. There are relatively few things that are actionable and relevant at any given time, which means you have a clear filter for ignoring everything else. Organizing for action gives you a sense of tremendous clarity, because you know that everything you’re keeping actually has a purpose. You know that it aligns with your goals and priorities. Instead of organizing being an obstacle to your productivity, it becomes a contributor to it.

I run a series of searches for terms related to the new project, scanning the results and quickly jumping into any note that seems relevant. Progressive Summarization helps here too, enabling me to zoom into and out of notes without having to absorb their full contents.

What did not happen in Florida, in either the Second or Third Seminole War, was the provision of enough forces and transportation to affect the object of these wars, the final removal of all Native Americans from the peninsula. Prior to the war’s end, rewards were offered by the United States government for the capture of Seminoles. This policy failed to bring in any significant number of Native Americans; however, by early 1858, the war was winding down. White flags and other signs were hung out on known paths used by the Seminoles, and military operations were ordered stopped by Colonel Loomis. Elias Rector, the superintendent for Indian Affairs in the southern superintendency, came to Florida in January 1858 to assist in the negotiations for peace. After a conference was held 35 miles from Fort Myers with Assinwah’s band and others, the terms were offered and monetary inducements guaranteed. On May 4, 1858, Billy Bowlegs and most of his band boarded the Grey Cloud and sailed to Egmont Key, at the mouth of Tampa Bay. Here this group was joined by 41 prisoners and made ready for the trip west. By May 8, the war was declared officially over. The army believed that there were only about 100 Seminoles and Miccosukees left in Florida. This number included the aged leader Sam Jones. There is a debate on just when this ancient and respected leader died; however, it is known that he was gone before the end of Civil War. Where his remains were deposited is a secret to this day. It is from this small number of Seminoles and Miccosukees that today’s recognized tribes have descended as a continuing tribute to the tenacity of their ancestors’ will to survive. As historian Patsy West has aptly called them, they are “The Enduring Seminoles.” BIBLIOGRAPHY DOCUMENTS A number of collections of documents exist from which the above was drawn, including the Letters Received by the Secretary of War, Registered Series, 1801–1860; Letters Sent by the Secretary of War Relating to Military Affairs, 1800–1889; Letters Received by the Office of the Adjutant General (Main Series) 1822–1860; and Letters Sent, Registers of Letters Received, and Letters Received by Headquarters, Troops in Florida, and Headquarters Department of Florida, 1850–1858. The collections are all on microfilm from the National Archives. Numerous Congressional documents were also consulted

Peut-être vaut-il la peine de rendre compte ici du phénomène ambigu de la naïveté : celle-ci est avant tout du manque d'expérience combiné avec de la crédulité, comme le prouve l'exemple des enfants, même les plus intelligents. La crédulité peut avoir un fond positif: elle peut être l'attitude de l'homme véridique qui croit tout naturellement que tout le monde est comme lui ; il y a des peuplades qui sont crédules parce qu'elles ignorent le mensonge. Il va donc de soi que la naïveté peut être chose toute relative : un homme qui ne connaît pas la psychologie des fous est un naïf aux yeux des psychiatres, même s'il est fort loin d'être un sot. S'il faut être « prudents comme les serpents » — à condition d'être « simples comme les colombes (7) » — c'est avant tout parce que l'ambiance dresse des embûches et qu'il faut savoir se défendre, c'est-à-dire que notre imagination doit avoir conscience des caprices de la mâyâ terrestre. (7) Ce qui du reste fait penser aux « pauvres dans l'esprit », qui ne sont certes pas censés manquer de facultés mentales. On connaît cette histoire : les novices condisciples du jeune Thomas d'Aquin, connaissant sa crédulité - réelle ou apparente - l'appelèrent un jour pour lui montrer « un boeuf qui vole », puis se moquèrent de lui parce qu'il courut à la fenêtre pour voir le phénomène; il leur répondit : « Un boeuf qui vole est chose moins extraordinaire qu'un moine qui ment.

Il est donc facile de prévoir ce que doive devenir, dans cette perspective, les relations entre les sexes, y compris sur le plan matériel. Ici, comme dans le magnétisme, plus forte est la polarité, plus l'homme est vraiment homme et la femme vraiment femme, plus haute et vive est l'étincelle créatrice. En revanche, que peut-il y avoir entre ces êtres mixtes, privés de tout rapport avec les forces de leur nature la plus profonde ? Entre ces êtres où la sexualité commence et finit sur le plan physiologique, à supposer même que des inclinations anormales, celle du « troisième sexe », ne se soient pas déjà manifesté ? Entre ces êtres dont l'âme n'est ni masculine, ni féminine, ou bien qui sont féminins tout en étant des hommes et masculins tout en étant des femmes, et qui exaltent comme un au-delà du sexe ce qui, en fait, est régression en-deçà du sexe ? Toute relation ne pourra plus avoir qu'un caractère équivoque et falot : promiscuité agrémentée d'esprit de camaraderie, morbides sympathies « intellectuelles », banalité du nouveau réalisme communiste – ou bien souffrira de complexes névrotiques et de tout ce sur quoi Freud a édifié une « science » qui est vraiment un authentique signe des temps. (1934)

The U.S. Treasury Department has issued at least four licenses to companies that want to establish ferry service to Cuba from Key West, Miami, Fort Lauderdale and Tampa. Baleària, a Spanish company, presently owns the Baleària Bahamas Express ferry service from Fort Lauderdale to Freeport, Grand Bahamas, and is now considering a ferry to operate between Florida and Cuba. United Caribbean and Havana Partners have expressed an interest in a service from Tampa to Havana and Mexico. Baja Ferries USA wants to open routes between the Port of Miami and Port Everglades to Cuba. Some of the ferries will offer duty-free shopping, restaurants, bars and even swimming pools. The details regarding feasibility depends on government restrictions and tariffs placed on them by the countries, as well as the ports involved. Tampa would be a straight run 331 miles due south, but some of the other ports would be closer. In the end it will come down to money, availability of cargo and logistics. As of the summer of 2016, perspective ferry operators are awaiting final approval and licensing from the Cuban government. Because of this the ferry companies are on hold and are still waiting to begin operations. Tampa and The Port of Tampa have expressed their enthusiasm to become fully involved in these new ventures. Bob Rohrlack, President of the Greater Tampa Chamber of Commerce, has been to Cuba several times, taking corporate delegates in preparation for improved, open relations with Cuba.

La primauté de l’intention divine — donc du message — dans l’ordre des apparences, implique une conséquence fort paradoxale, mais néanmoins pertinente, à savoir l’existence d’une « double réalité » qui fait penser à la « double vérité » des scolastiques. C’est-à-dire qu'il faut distinguer, dans certains cas, entre une « réalité de fait » et une « réalité d’apparence » : que la terre soit ronde et qu’elle tourne autour du soleil, c’est un fait, mais qu’elle soit plate et que le soleil voyage d'un horizon à l’autre, n’en est pas moins, dans l’intention divine, une réalité pour nous ; sans quoi l’expérience de l’homme — créature centrale et partant « omnisciente » — ne se bornerait pas, a priori et « naturellement », à ces constatations physiquement illusoires mais symboliquement pleines de sens. Encore que l’illusion physique soit relative, à un certain point de vue, car la terre, pour l’homme, est incontestablement faite de régions plates dont seulement la somme — imperceptible aux créatures terrestres — constitue une sphère ; si bien qu’on devrait dire que la terre est plate et ronde à la fois. Quant au symbolisme traditionnel, il implique une portée morale, ce qui nous permet de conclure que l’homme n’a droit, en principe et a priori, qu’à une connaissance qu’il supporte, c’est-à-dire qu’il est capable d’assimiler ; donc d’intégrer dans la connaissance totale et spirituelle qu’il est censé posséder en sa qualité d’homo sapiens (19)". 19. Incontestablement, la science moderne regorge de connaissances, mais la preuve est faite que l’homme ne les supporte pas, ni intellectuellement ni moralement. Ce n’est pas pour rien que les Écritures sacrées sont volontiers aussi naïves que possible, ce qui excite sans doute la moquerie des sceptiques mais n’empêche ni les simples ni les sages de dormir tranquilles.

Che” Guevara with about two thousand guerrilla fighters entered Havana on January 2, 1959. Their entry was relatively quiet as they headed for the Malecon and the old Spanish fortress, overlooking the entrance of Havana harbor. At 3:00 a.m. early the following morning, they took over the imposing La Cabaña fortress. In anticipation of Guevara’s arrival the three thousand regular army soldiers, assigned to the fort, stood in formation as their officers greeted Guevara. Addressing the troops, “Che” light-heartedly told them that they could teach his men how to march, but that his rebels could teach them how to fight. When they were dismissed, he had them turn in their rifles but allowed the officers to retain their pistols. He granted them all a month’s furlough; however, upon their return they discovered that they had all been relieved of duty and permanently discharged.

We have only faith to guide us, say the theologians. Which faith? It is my acceptance that what we call evidence, and whatever we think we mean by intuition and faith are the phenomena of eras, and that the best of minds, or minds best in rapport with the dominant motif of an era, have intuition and faith and belief that depend upon what is called evidence, relatively to pagan gods, then to the god of the christians, and then to godlessness—and then to whatever is coming next. . . . . If now, affairs upon this earth be fluttering upon the edge of a new era, and I give expression to coming thoughts of that era, thousands of other minds are changing, and all of us will take on new thoughts concordantly, and see, as important evidence, piffle of the past. CHARLES FORT, LO!

L'autonomie, dont on peut faire un principe de l'action individuelle et collective, appelle quelques précisions. Le terme désigne littéralement le fait de se donner à soi-même ses propres normes, ou encore de s'organiser par soi-même. […] On peut voir alors qu'il existe une ample gamme allant des autonomies *intégrées*, dont les normes se distinguent faiblement de celles auxquelles elles ses soustraient (hormis par le fait d'en contrôler par soi-même l'application), jusqu'aux autonomies *antagonistes*, dont les règles marquent un fort écart par rapport à celles qu'elles récusent. On peut aussi distinguer des autonomies *inconséquentes*, qui refusent une domination imposée de l'extérieur pour mieux affirmer des rapports de domination à l'intérieur, et des autonomies *conséquentes*, qui excluent l'imposition venue de l'extérieur pour mieux écarter les formes de domination qui pourraient exister en leur sein. On peut enfin opposer des autonomies *fermées*, voire ségrégationnistes, fondées sur une logique identitaire qui instaure une frontière ontologique entre la collectivité autonome et le monde environnant, et des autonomies *ouvertes*, qui considèrent les relations avec les autres collectivités comme une condition de leur propre existence sociale. On ne peut donc juger d'une expérience d'autonomie sans se demander : autonomie par rapport à quoi ? autonomie pour quoi, pour quel projet social ? (p. 75-76)

Castine is a quiet town with a population of about 1,500 people in Western Hancock County, Maine, named after John Hancock, when Maine was a part of the Commonwealth of Massachusetts. He was the famous statesman, merchant and smuggler who signed the “Declaration of Independence” with a signature large enough so that the English monarch, King George, could read it without glasses. Every child in New England knows that John Hancock was a prominent activist and patriot during the colonial history of the United States and not just the name of a well-known Insurance Company. Just below the earthen remains of Fort George, on both sides of Pleasant Street, lays the campus of Maine Maritime Academy. Prior to World War II, this location was the home of the Eastern State Normal School, whose purpose was to train grade school teachers. Maine Maritime Academy has significantly grown over the years and is now a four-year college that graduates officers and engineers for the United States Merchant Marine, as well as educating students in marine-related industries such as yacht and small craft management. Bachelor Degrees are offered in Engineering, International Business and Logistics, Marine Transportation, and Ocean Studies. Graduate studies are offered in Global Logistics and Maritime Management, as well as in International Logistics Management. Presently there are approximately 1,030 students enrolled at the Academy. Maine Maritime Academy's ranking was 7th in the 2016 edition of Best Northern Regional Colleges by U.S. News and World Report. The school was named the Number One public college in the United States by Money Magazine. Photo Caption: Castine, Maine

It was Thucydides who described the dealings between states as a world in which the strong do as they like and the weak put up with what they must. Power and dominion form the basis of that system, even when a balance has been achieved within it. But neither the hegemony of a given superpower nor the attempt to prevent war by means of a balance of power have ever led to a lasting peace. The big question remains: can power be replaced as a ruling principle in international relations by justice? And how can justice, if it is not to deteriorate into mere words receive access to power? Can we, to that end, develop other forms of power, in order to establish justice between states? Now that modern weaponry has made the danger of war even greater, this question has become even more urgent. A European fort, a sort of Switzerland on a large scale, is an illusion in today's world. The power to destroy, once the monopoly held by the state, is now in the hands of anyone who can obtain the necessary information through the internet. The power of mass destruction, in other words, has become increasingly privatised in this world. In such a situation, can the international institutions with their joint responsibility provide justice that is accompanied by the power it needs? For our civilisation, the ability to develop a robust international rule of law is a matter of survival. Is that a utopia? No: for half a century, Europe has been proving that it is possible. [Max Kohnstamm]

Where Do I Put This?—How to Decide Where to Save Individual Notes Setting up folders is relatively easy. The harder question that strikes fear into the heart of every organizer is “Where do I put this?

Où Est La Marijuana À Vendre? ] < < < Télégramme: Broklyn07382 * COMMENT TROUVER LE TEMPS D'ACHETER L'ÉTAGÈRE SUPÉRIEURE * MARIJUANA + BOURGEONS + FLEURS TWITTER Comment est-ce que je fais de la marijuana? La marijuana est la partie séchée de la plante de marijuana. Il contient des produits chimiques qui modifient votre conscience et votre humeur. La consommation de marijuana a des effets à court et à long terme. Les consommateurs de marijuana ont tendance à avoir moins d'estime de soi, moins de confiance et moins de relations. Des doses élevées peuvent entraîner une surdose, de l'anxiété et de la panique. Les personnes qui consomment de la marijuana peuvent également perdre le contact avec la réalité et avoir des hallucinations. Voici les coordonnées des vendeurs de marijuana légitimes ci-dessous: Chaîne de télégramme : jerrymushkush Compte Telegram: Broklyn07382 wickr: charleskolu420 Pour cultiver du cannabis, vous avez besoin d'un endroit sûr pour que ses racines se développent. Le cannabis ne peut pas prospérer sans racines saines. Des racines saines permettent à la plante d'absorber l'eau et les nutriments et de s'ancrer au sol. Pour fournir l'environnement optimal à vos plantes de cannabis, utilisez des plateaux ou des récipients réutilisés avec des trous dans le fond. Assurez-vous qu'il y a un drainage adéquat car les pots gorgés d'eau peuvent entraîner la pourriture des racines. De plus, installez un drainage pour que les plants de marijuana ne restent pas dans l'eau tout le temps. Voici les coordonnées des vendeurs de marijuana légitimes ci-dessous: Chaîne de télégramme : jerrymushkush Compte Telegram: Broklyn07382 wickr: charleskolu420 La marijuana est une plante dont les feuilles, les fleurs et d'autres parties sont séchées et fumées. Il existe également des variétés de marijuana à plus forte puissance, communément appelées haschisch, sinsemilla et extraits. La marijuana contient plus de 500 produits chimiques, le delta-9-tétrahydrocannabinol, ou THC, étant responsable de la plupart de ses effets psychotropes. Voici les coordonnées des vendeurs de marijuana légitimes ci-dessous: Chaîne de télégramme : jerrymushkush Compte Telegram: Broklyn07382 wickr: charleskolu420

La violence au sein du couple profite de la fragilité de la position des femmes dans al société. Se référant aux travaux de sa consœur américaine Sandra Lee Bartky, la philosophe Camille Froidevaux-Metterie parle de la honte comme « structurellement féminine ». Elle la définit comment un « sentiment permanent d'inadéquation par lequel les femmes se sentent imparfaites, inférieures ou diminuées, ce qui permet aux mécanismes de la domination masculine de perdurer ». Ainsi, « la honte devient un véritable mode d'être-au-monde féminin qui fait le lit de la violence conjugale et des féminicides ». Il ne s'agit surtout pas de prétendre que, par leur manque de confiance en elles, les femmes susciteraient les mauvais traitements qu'elles subissent : nous reprocher un conditionnement qui nous dessert reviendrait à nous infliger une double peine. Les seuls responsables des violences sont ceux qui les commettent et la culture qui les y autorise - culture que nous allons tenter d'étudier ici. Mais de même qu'on peut rappeler haut et fort que la seule cause du viol, c'est le violeur, tout en enseignant l'autodéfense physique, on peut chercher à développe une forme d'autodéfense psychologique. (p. 102)

There is a parallel between PARA and how kitchens are organized. Everything in a kitchen is designed and organized to support an outcome—preparing a meal as efficiently as possible. The archives are like the freezer—items are in cold storage until they are needed, which could be far into the future. Resources are like the pantry—available for use in any meal you make, but neatly tucked away out of sight in the meantime. Areas are like the fridge—items that you plan on using relatively soon, and that you want to check on more frequently. Projects are like the pots and pans cooking on the stove—the items you are actively preparing right now. Each kind of food is organized according to how accessible it needs to be for you to make the meals you want to eat.

En avançant dans l’écoute [d’un enregistrement d’une réunion qui s’était tenue chez François] cependant j’ai commencé à faire la grimace. Du haut de mes trente-quatre ans, forte de mes lectures, de mon écriture, baignée dans l’ère post #metoo, l’ambiance m’est enfin apparue dans ce qu’elle avait de violent. Cette culture de la vanne bien placée, des rires gras, des piques incessantes, ne faisait aucune place à un partage sincère d’émotions. L’ironie était partout, épuisante. Dans les accents de ma voix j’ai reconnu le contentement, le si pathétique contentement, que je ressentais à chaque fois que je parvenais avec l’une de mes répliques à tirer quelques éclats de rire. J’ai reconnu la fierté que j’avais d’être cette jeune fille qui se fait sa place au milieu des hommes. Ça m’a frappé, la façon que j’avais de m’occuper, seule, du bien-être de tous, « quelqu’un veut quelque chose à boire ? », de l’avancement du repas, « Vincent, tu peux mettre la table ? ». Oh c’était subtile, ils ne restaient pas tous assis le cul sur leur chaise, sinon ça aurait été trop remarquable et je me serais insurgée, mais c’était en même temps tout à fait flagrant. Je ne parle même pas des autres fonctions que je ne remplissais, la naïve, la bourgeoise, sans que je ne me prenne jamais au sérieux, ni que d’autres le fassent à ma place. Pendant que j’écoutais cette version plus jeune de moi-même se tordre pour occuper la place qu’elle était si avide de se faire, je me suis rendu compte d’une chose étonnante. Je ressentais pour elle de la pitié. Mieux : de l’indulgence. Pour la première fois, je sentais la domination masculine, non comme quelque chose ayant une existence extérieure à moi, appréhendée seulement par la raison, mais comme quelque chose dont j’avais fait l’expérience. Le féminisme m’était entré dans le corps. Ce qui valait pour ma place à Fakir valait aussi pour ma relation avec François, et dans ce domaine-là aussi, la dureté avec laquelle je m’étais jugée moi-même a disparu. (p. 85-86)

As the Arizona’s men gathered for breakfast and the enemy submarine report from the Ward made its way up the naval chain of command, the Army’s Opana Mobile Radar Station at Kahuku Point on the northern tip of Oahu shut down for the day. Privates Joseph Lockard and George Elliott had been on duty since 4:00 a.m., and their three-hour shift training on a relatively new warning system was over. Lockard had been instructing Elliott in reading the radarscope, but just as he reached to turn it off, a large image began to march across his screen from the north. Lockard’s first thought was that something had gone haywire with his set, but when everything checked out, he and Elliott called in a report of what appeared to be more than fifty planes approaching Oahu about 130 miles out. The Information Center at Fort Shafter, to which they reported, was charged with directing pursuit aircraft to intercept any incoming threat, but it was also shutting down for the day. The senior officer remaining at the Information Center was First Lieutenant Kermit Tyler, the executive officer of the 78th Pursuit Squadron, who was serving only his second day of duty at the center. Tyler would always be adamant that it never crossed his mind that these incoming planes could possibly be enemy aircraft, particularly as a far more likely explanation presented itself. Two squadrons of B-17 bombers, totaling twelve aircraft, were nearing Hickam Field from the northeast that morning after an overnight flight from California. After refueling, they were supposed to continue on to the Philippines to augment General MacArthur’s air force. Tyler was convinced that the Opana station had detected this flight of bombers and told Lockard and Elliott, “Well, don’t worry about it.”14

- Har du aldrig varit rädd att ni var för olika? - Jag ska ge dig ett gott råd: om du är på ett ställe där alla människor är som du, stick därifrån så fort du kan!

Capture my current thinking on the project. Review folders (or tags) that might contain relevant notes. Search for related terms across all folders. Move (or tag) relevant notes to the project folder. Create an outline of collected notes and plan the project.

Clearly, the humanitarian relation is not a relation between equals. We are not our "brother's keepers" then, but rather we are more like animal keepers. Bombing for us is really just an animal management technology, and our relationship to the world remains a zoological one.

This wasn’t true, and I don’t know why I said it. I’d never lacked for friends, growing up, and had related deeply to a number of different girls. We’d had forts and imaginary worlds, secret pacts and boxes full of notes about the minutiae of our lives, dropped into lockers, just like Lonnie. Each of these relationships had ended abruptly, each for its own unimportant reason, and then we had gone our separate ways.

Face à des évolutions aussi spectaculaires, les discours de justification de l’inégalité patrimoniale extrême oscillent souvent entre plusieurs attitudes, et prennent parfois des formes étonnantes. Dans les pays occidentaux, une distinction très forte est souvent faite entre d’une part les « oligarques » russes, les pétro- milliardaires moyen-orientaux et autres milliardaires chinois, mexicains, guinéens, indiens ou indonésiens, dont on considère souvent qu’ils ne « méritent » pas véritablement leur fortune, car elle aurait été obtenue par l’entremise de relations avec les pouvoirs étatiques (par exemple par l’appropriation indue de ressources naturelles ou de diverses licences) et ne serait guère utile pour la croissance ; et d’autre part les « entrepreneurs » européens et étatsuniens, californiens de préférence, dont il est de bon ton de chanter les louanges et les contributions infinies au bien-être mondial, et de penser qu’ils devraient être encore plus riches si la planète savait les récompenser comme ils le méritent. Peut-être même devrait-on étendre notre dette morale considérable à leur égard en une dette financière sonnante et trébuchante, ou bien en leur cédant nos droits de vote, ce qui d’ailleurs n’est pas loin d’être déjà le cas dans plusieurs pays. Un tel régime de justification des inégalités, qui se veut à la fois hyperméritocratique et occidentalo-centré, illustre bien le besoin irrépressible des sociétés humaines de donner du sens à leurs inégalités, parfois au-delà du raisonnable. De fait, ce discours de quasi-béatification de la fortune n’est pas exempt de contradictions, pour certaines abyssales. Est-on bien sûr que Bill Gates et les autres techno-milliardaires auraient pu développer leurs affaires sans les centaines de milliards d’argent public investies dans la formation et la recherche fondamentale depuis des décennies, et pense-t-on vraiment que leur pouvoir de quasi-monopole commercial et de brevetage privé de connaissances publiques aurait pu prospérer autrement qu’avec le soutien actif du système légal et fiscal en vigueur ?

Sergeant Dix told me that at Fort Bragg they found that two to three days of constant tension was what it took to figure out if a soldier was going to break. Most who made it to the Special Forces Qualification Course could take anything the Army cared to throw at them for forty-eight hours. But by day three, with reserves depleted and nothing but misery on the horizon, a soldier’s core became exposed. His baseline ability. His essence. Superficially, this was evidenced by the decision to quit or continue, a temptation the drill sergeants dangled every time they spoke.  The real game, of course, was mental. Beating the Q boiled down to a soldier’s ability to disassociate his body from his mind, his being from his circumstance. This was relatively easy during the mindless procedures — the hikes, runs, and repetitive drills that form the backbone of military training. Disassociation became much tougher, however, when the physical activity was paired with judgment calls and problem solving. If a soldier could engage his higher-order thinking while simultaneously ignoring the pain and willing his body to continue beyond fatigue, then he had a chance at making it to the end. If he couldn’t, then the strength of his back, heart, and lungs didn’t matter.  Dix had concluded that the Q-Course was as much about self-discovery as a prestigious shoulder patch.  Katya was in that discovery phase now.  The big question was what we’d do if she decided to quit. She broke the silence after a few miles. “Do you ever get used to it?” “The killing?” “Yes.” “We’re all used to killing — just not people. We kill when we spray for bugs, or squash a spider, or buy a leather bag, or order a hamburger. I don’t think of the individuals I’ve killed as people any more than you thought of the last steak you ate as Bessie.