Frag Quotes

She's not worth it. You said so yourself, you don't even know if you have feelings for her—" "Then why does my fragging heart feel like it's been ripped out of my chest?.

Zack said, "What do you need to do to get out of here?" "You have any frags?" "Negative." "Smoke?" "Negative." "Bangers?" "That's a negative." "The f_ck kind of rescue is this?

Mother Mary of Anabolic Grace, we got Teras incoming?” He levels angry blue eyes on me. “You’re a hex, lady, dark luck, powerful bad juju, ken?” “Only to people who try to kidnap me,” I tell him sweetly, and March snorts, so I feel obliged to add, “Or rescue me…” And then Dina makes a pfft sound. “Or who travel with me…” My gaze sweeps around the darkened interior, trying to find an ally, but nobody will hold my eyes more than two seconds, it seems. “Fine, frag you all, I’m dark juju, bad luck, and you’re all doomed.

Voll Blüten steht der Pfirsichbaum nicht jede wächst zur Frucht sie schimmern hell wie Rosenschaum durch Blau und Wolkenflucht. Wie Blüten geh'n Gedanken auf hundert an jedem Tag -- lass' blühen, lass' dem Ding den Lauf frag' nicht nach dem Ertrag! Es muss auch Spiel und Unschuld sein und Blütenüberfluss sonst wär' die Welt uns viel zu klein und Leben kein Genuss.

Look for some peace organization to join. It will look small at first, and pitiful and helpless, but that’s how movements start. That’s how the movement against the Vietnam War started. It started with handfuls of people who thought they were helpless, thought they were powerless. But remember, this power of the people on top depends on the obedience of the people below. When people stop obeying, they have no power. When workers go on strike, huge corporations lose their power. When consumers boycott, huge business establishments have to give in. When soldiers refuse to fight, as so many soldiers did in Vietnam, so many deserters, so many fraggings, acts of violence by enlisted men against officers in Vietnam, B-52 pilots refusing to fly bombing missions anymore, war can’t go on. When enough soldiers refuse, the government has to decide we can’t continue. So, yes, people have the power. If they begin to organize, if they protest, if they create a strong enough movement, they can change things.

Hope springs eternal, I guess, and is rarely questioned when it’s harbored by a woman whose idea of “Hello” sometimes involves frag grenades.

Wenn du den demokratischen Prozess kurzschließen willst, frag einen Soziologen.

Next door to the Bensons is Emmet Frag, a retired pacemaker who is credited with inventing the notion of happiness. He’s currently working on a method for categorising ducks based on their singing voice. He’s also the owner of the world’s largest collection of tenor geese.

Sweetie, sometimes being a warrior simply means taking the hits so someone else doesn't have to.

Family is what happens when you go through the tough shit together and refuse to let it break you.

Du wirst nicht gelebt, sondern du kannst selber leben. Du wirst nicht bewegt, sondern kannst auch selber gehen. Wähle, was du erstrebst, und dann kannst du's dir nehmen. Wer zu lange überlegt, der verpasst ein Stück Leben. Frag dich nicht, was richtig ist, sondern frage dich, was du fühlst. Hör auf zu fragen, ob du kannst, sondern frag doch, ob du willst. - Grüner wird's nicht

That’s it. Look, I want to put a Hellfire blast-and-frag from a drone into those guys before they get much closer or before they separate too far for one strike. You’ve got a Reaper floating somewhere in the area?” “Sir, I have to advise negative on the request. Sorry about your kid, but our directive is only to strike ID’d targets and then only with Langley clearance. I just can’t do it.

Epicurus. Frag. 477 and 200 Usener] "Poverty brought into conformity with the law of nature, is great wealth." Do you know what limits that law of nature ordains for us? Merely to avert hunger, thirst, and cold. In order to banish hunger and thirst, it is not necessary for you to pay court at the doors of the purse-proud, or to submit to the stern frown, or to the kindness that humiliates; nor is it necessary for you to scour the seas, or go campaigning; nature's needs are easily provided and ready to hand. 11. It is the superfluous things for which men sweat, - the superfluous things that wear our togas threadbare, that force us to grow old in camp, that dash us upon foreign shores. That which is enough is ready to our hands. He who has made a fair compact with poverty is rich.

But as much as this is a soldier's reason d'etre, it is not often that you hear a soldier explicitly talk about 'killing'. The k-word as a verb is instead often disguised and supplanted by any number of other euphemisms. In precise and technical military parlance, reflecting the ever more precise and technically removed means of killing, the 'enemy' becomes the 'target'. But for the soldiers who personally 'engage' these 'targets', these objects are colloquially 'slotted', 'dropped', 'hit', 'fragged', 'sawn in half', 'smashed' or just plain 'shot'. Then the soldier will have achieved the noun of a 'kill'. The author's supposition is that such words are used by the soldier in combat as an attempt to mentally dissociate himself from the reality of his actions, so he can continue to operate as a soldier - and perhaps, when all is finally said and done, as a human being back home.

Tex would introduce himself to every goo-green kid who joined the squad, every piece of farm-fresh. He’d put his arm around their shoulder, tell them his life story, his real name, ask them all about their hometowns, so that even those nearby had to learn shit we’d rather not. We’d get hit by these frag grenades of nicety. He took people in, Tex. Got close to them. Cried like a baby when the smoke cleared and the tags were tallied. And I thought he was fucking crazy, going about war like that. Not learning what the rest of us learned.

It is possible to overuse the well-turned fragment (and Kellerman sometimes does), but frags can also work beautifully to streamline narration, create clear images, and create tension as well as to vary the prose-line. A series of grammatically proper sentences can stiffen that line, make it less pliable. Purists hate to hear that and will deny it to their dying breath, but it’s true. Language does not always have to wear a tie and lace-up shoes. The object of fiction isn’t grammatical correctness but to make the reader welcome and then tell a story… to make him/ her forget, whenever possible, that he/ she is reading a story at all.

Hey, Hiro," the black-and-white guy says, "you want to try some Snow Crash?" A lot of people hang around in front of The Black Sun saying weird things. You ignore them. But this gets Hiro's attention. Oddity the first: The guy knows Hiro's name. But people have ways of getting that information. It's probably nothing. The second: This sounds like an offer from a drug pusher. Which would be normal in front of a Reality bar. But this is the Metaverse. And you can't sell drugs in the Metaverse, because you can't get high by looking at something. The third: The name of the drug. Hiro's never heard of a drug called Snow Crash before. That's not unusual -- a thousand new drugs get invented each year, and each of them sells under half a dozen brand names. But a "snow crash" is computer lingo. It means a system crash -- a bug -- at such a fundamental level that it frags the part of the computer that controls the electron beam in the monitor, making it spray wildly across the screen, turning the perfect gridwork of pixels into a gyrating blizzard. Hiro has seen it happen a million times. But it's a very peculiar name for a drug. The thing that really gets Hiro's attention is his confidence. He has an utterly calm, stolid presence. It's like talking to an asteroid. Which would be okay if he were doing something that made the tiniest little bit of sense. Hiro's trying to read some clues in the guy's face, but the closer he looks, the more his shifty black-and-white avatar seems to break up into jittering, hardedged pixels. It's like putting his nose against the glass of a busted TV. It makes his teeth hurt. "Excuse me," Hiro says. "What did you say?

Ich bin kurz davor, mein Studium zu beenden. Für die meisten anderen ist spätestens das der Moment, um unabhängig zu werden. Aber bei uns läuft das alles einfach anders ab. Unsere Familien formen uns nicht nur, wenn wir jünger sind, sie bleiben durchgehend immer präsent. Jede wichtige Frage, die wir uns stellen, auch wenn wir erwachsen sind, versuchen wir nicht allein zu beantworten, sondern gemeinsam, mit der Familie im Hinterkopf." "Unsere Kultur baut halt auf Gemeinschaften auf", sagt Arwa. "Würden wir mehr auf das Individuelle achten, wären wir …" Sie zuckt mit den Schultern. "Der Westen?" "Wahrscheinlich. Aber ich frag mich halt, gibt es nur das eine oder andere? Also, geht auch etwas dazwischen?" "Zwischen Wir und Ich?" "Zwischen Wir und Ich. Ja, irgendwie schon." Ich fahre mir über meine Augen. "Wenn ich zum Beispiel meine Familie wegdenke, wer bin ich dann?

In short, every adventure of the mind is an adventure vehicled by words. Every adventure of the mind is an adventure with words; every such adventure is an adventure among words; and occasionally an adventure is an adventure of words. It is no exaggeration to say that, in every word of every language — every single word or phrase of every language, however primitive or rudimentary or frag­mentarily recorded, and whether living or dead- we discover an enlightening, sometimes a rather frightening, vignette of history; with such a term as water we find that we require a volume rather than a vignette. Sometimes the history concerned may seem to affect only an individual. But, as John Donne remarked in 1624, ‘No man is an island, entire of itself; every man is a piece of the continent, a part of the main;… any man’s death diminishes me, because I am involved in mankind; and therefore never send to know for whom the bell tolls; it tolls for thee.’ History is not merely individual, it is collective or social; not only national, but international; not simply terrestrial, but universal. History being recorded in words and achieved partly, sometimes predominantly, by words, it follows that he who despises or belittles or does no worse than underestimate, the value and power, the ineluctable necessity of words, despises all history and therefore despises mankind (himself perhaps excluded). He who ignores the enduring power and the history of words ignores that sole part of himself which can, after his death, influence the world outside himself, the sole part that merits a posterity.

​The activities of the Chaldean Hekate can be understood as an intensive meditation upon and elaboration of Hekate’s actions in the Homeric Hymn to Demeter, which fall into three stages: ​1. (HHD 22-5): Hekate, described as “Perses’ daughter still innocent of heart [atala phroneousa],” hears Persephone’s cries “from her cave [ex antrou],” as does Helios. ​Here, Hekate is quiescent, but responds to the “voice” of the soul descending to embodiment, to which compare the “lifegiving whir” or “hum” (rhoizêma) with which Damascius associates Hekate (In Parm. III 42.18). ​2. (51-61): On the tenth day [dekatê] of her search, Demeter meets Hekate “with a light in her hand [selas en cheiressin echousa]” and tells her what she heard. Demeter runs with her “with burning torches in her hands” to Helios, who saw the events. ​The numbers ten and four (the ten being the expansion of four, 1+2+3+4) are spoken of as “key-bearers”, kleidouchoi in the pseudo-Iamblichean Theology of Arithmetic (28.13, 81.14 de Falco), this being an epithet of Hekate’s as well. The text refers first to Hekate’s single light at first, but then to Demeter’s twin torches, as they run back to Helios to retrieve the vision. Thus, at the furthest limits of the centrifugal motion, the centripetal motion of “virtue” (keys) comes into play. ​3. (438-440): Hekate, described as at 25 as “of the glossy veil [liparokrêdemnos]”, embraces Persephone on her return, and “the mistress [anassa]” becomes Persephone’s attendant and servant [propolos kai opaôn]. ​At the beginning and the end of the sequence, Hekate is veiled, as when the world is rendered flat or “membrane-like [humenôdês]” (frag. 68). In embracing Persephone on her return, that is, the soul upon its liberation from self-imposed bondage, Hekate is acknowledged as Mistress, and assumes a role of guide and helper to the soul in its future transformations (“ascents” and “descents”).

A new voice pops up on the comm, relayed from the station. March. "What the frag are you doing, Triumph? Who's at the helm? I didn't give clearance for a pleasure cruise." "Can't talk, Commander," Hit answers smoothly. "We're busy saving your ass.

By the following morning, September 15, Jackson had positioned nearly fifty guns on Maryland Heights and at the base of Loudoun Heights.  Then he began a fierce artillery barrage from all sides, followed by a full-out infantry assault.  Realizing the hopelessness of the situation, Col. Miles raised the white flag of surrender, enraging some of the men, one of whom beseeched him, “Colonel, don't surrender us. Don't you hear the signal guns? Our forces are near us. Let us cut our way out and join them." Miles dismissed the suggestion, insisting, “They will blow us out of this place in half an hour." Almost on cue, an exploding artillery shell mortally wounded Miles, and some historians have argued Miles was fragged by Union soldiers. Jackson had lost less than 300 casualties while forcing the surrender of nearly 12,500 Union soldiers at Harpers Ferry, the largest number of Union soldiers to surrender at once during the entire war. For the rest of the day, the Confederates helped themselves to supplies in the garrison, including food, uniforms, and more, as Jackson sent a letter to Lee informing him of the success, "Through God's blessing, Harper's Ferry and its garrison are to be surrendered." Already a legend, Jackson earned the attention of the surrendered Union troops, who tried to catch a glimpse of him only to be surprised at his rather disheveled look. One of the men remarked, "Boys, he isn't much for looks, but if we'd had him we wouldn't have been caught in this trap." Jackson

Fragging the C.O. is discussed openly and with a great deal of enthusiasm and intricate planning.

Le fondement du « subjectivisme logique » des croyants est dans ce que nous pourrions appeler le « solipsisme religieux » ; et celui-ci est inévitable pour deux raisons majeures. Premièrement, tout Message religieux est un Message d'Absolu ; ce caractère d’Absolu pénètre tout le Message et lui confère sa qualité d’unicité. Dieu parle pour l'Intérieur et ne se préoccupe pas de l’extérieur en tant que tel ; Il proclame « la Religion » sous une forme adaptée à telles possibilités humaines ; Il ne fait pas de « religion comparée ». Deuxièmement, l'homme moyen n’est pas disposé à saisir ce caractère d'Absolu si on ne le lui suggère pas par l'unicité de l'expression ; et Dieu n'entend pas compromettre cette compréhension par des précisions soulignant l'aspect extérieur de rela­tivité, donc étrangères à ce qui est la raison d'être du Message. Mais ceci ne saurait lier l'ésotérisme : d’une part parce qu'il n'est pas un Message religieux et qu’il relève de l’Intellect plutôt que de la Révélation, et d’autre part parce qu’il s'adresse à des hommes qui n'ont pas besoin d'une suggestion d'unicité et d'exclusivité, sur le plan de l'expression, pour saisir le caractère d’Absolu dans les énonciations sacrées. Tout ceci est propre à faire comprendre que nous sommes aussi loin que possible d'approuver un « œcumé­nisme » gratuit et sentimentaliste, qui ne distingue pas entre la vérité et l'erreur et dont le résultat est l’indiffé­rence religieuse et le culte de l'homme. Ce qu'il s’agit d’entendre en réalité, c’est que la présence indéniable de la vérité transcendante, du sacré et du surnaturel sous des formes autres que celle de notre religion d’ori­gine, devrait nous amener, non le moins du monde à mettre en doute le caractère d’Absolu propre à notre religion, mais simplement à admettre l'inhérence de l’Absolu à un symbolisme doctrinal et sacramentel qui par définition le manifeste et le communique, mais qui également par définition — puisqu’il est d’ordre formel — est relatif et limité malgré son allure d’unicité. Allure nécessaire, nous l’avons dit, en tant que témoignage de l’Absolu, mais simplement indicative au point de vue de l’Absolu en soi, lequel se manifeste nécessairement par l’unicité et tout aussi nécessairement — en vertu de son Infinitude — par la diversité des formes. [...] Les divergences religieuses nous font penser aux contradictions entre les visions des mystiques, bien qu’il n’y ait là aucune commune mesure, sauf qu’il y a dans les deux cas une vérité intrinsèque sous-jacente : tel mystique brosse du purgatoire un tableau plutôt désespérant, tel autre insiste sur une joie d’espérance qui y règne, chaque perspective se trouvant appuyée par une imagerie qui la concrétise ; le symbolisme se combine avec un frag-mentarisme isolant et un sentimentalisme biaisant. Comme dans le cas des religions, les contradictions formelles des imageries mystiques n’infirment pas la vérité intégrale dont elles rehaussent des aspects en fonction de telle perspective de crainte ou d’amour ; mais nous n’avons pas besoin ici de recourir à l’ésotérisme pour dégager la vérité ; la théologie y pourvoit en distinguant d’emblée entre les contenus de la croyance, suivant qu’ils sont nécessaires ou recommandés, ou simplement possibles.

Gracie, ill-behaved cretins can thrash your user interface, frag your hardware, unplug your peripherals, uninstall your components—but dreams are proprietary technology.” “Huh?” “No one can take your dreams away.

From the top of my head to the soles of my feet, I'm wearing black: knit watch cap, a long-sleeved wool pullover on top of a polypropylene undershirt, tough black Cordura nylon cargo pants and high-top black cross-trainers. It's all very ninja. Over all that, I've got a Kevlar-lined tactical vest with six magazines of nine-millimeter frangible ammunition. The magazines are for the suppressed Uzi submachine gun slung over my back. I've also got a black tactical belt rig around my waist, suppressed Ruger .22 automatic riding low on one hip, with two spare mags and a combat knife balancing the load on the other side. I've got a short-range secure radio set clipped to my back, the wire running up to a headset tucked around my ear, throat mic hanging loose at the moment. One frag grenade and two flash-bangs round out my arsenal. I've got a small LED flashlight, a multi-tool, a couple of plastic zip-tie restraints, and that's it. I like to keep my loadout light so I'm quick on my feet; I've seen too many guys bite it because they were turtled by their combat gear. I feel like a G.I. Joe commando. Hell, all I need is a code-name.

We lock eyes and he addresses me. “Godchild Andromedus, I am Ragnar Volarus, the Stained firstborn of my mother, Alia Snowsparrow of the Valkyrie Spires north of the Dragon’s Spine, south of the Fallen City, where the Winged Horror flies, brother of Sefi the Quiet, breaker of Tanos, which once stood by the water, and I make you an offering of stains.” He splays out his gigantic bloodstained hands and then reaches through the door with his right hand. His ionBlades retract into his armor. The razor still juts out of his ribs. I’m pissing my bloodydamn suit. “Well, frag me blind,” Sevro mutters.

Love is such a flower,no matter it leaves the frag,but will always stay in your love tale....

Frag out!” I heard Mgurn call from behind the Skrangs and I dropped to the floor faster than a Lipian whore’s panties during Fleet week. More

Patterson died in 2014 but Mazmanian is now carrying on his friend's work. His long-term goal is to develop a bacterium that people can swallow to control some of the more difficult symptoms of autism. That might be B-frag: it certainly worked well in the mice, and happens to be the most heavily depleted microbe in the guts of people with autism. Parents with autistic children, who read about his work, regularly email him about where to get the bacterium. Many such parents are already giving probiotics to their kids to help with their gut problems, and some claim to have seen improvements in behaviour. Mazmannia now wants hard clinical evidence to accompany these anecdotes. He is optimisitic.

According to the Orphics, Phanês is the first sovereign of the universe, who hands the sovereignty down to his daughter Night, who herself hands it down to Ouranos (frags. 107, 108, 111).

Yeah, but now you're kinda carrying my kid, right? I mean, baby momma sounds shitty. So, I figured, like, maybe I could go with girlfriend instead. An open relationship, of course, since I'm not down for being leashed by a woman, and you're too fucking mean to tame, right?" This time, she was the one in shock. "What?" she asked.

Murder chuckled. "Sure. So, tell me about how amazing those headphones sound again?" "Amazing," Kitty said. "It's like you can hear a woman screaming in your bed when you wear them.

As with the wei-wu-wei, “in changing it is at rest” (Heraclitus, frag. 84a). In place of the apparently solid I that does them, there would be an empty and immutably serene quality to them. The experience would be not of a succession of events (winter does not turn into spring) but just-this-one-effortless-thing (tathatā) and then another just-this-one-thing.

Thus, the “oppres- sive weight / of the squat edifice” refers via metaphor and metonymy to the con- straints imposed by institutionalized Christianity. The last stanza contrasts oppressive institutional constraints with the “jasmine lightness of the moon.” The smell of jasmine comes from something living, a frag- ile flower, as opposed to something abstract and institutionalized, like religious dogma. The smell of jasmine is light, rising upward from the ground, not heavy and earthbound. Metaphorically, it represents freedom; there is nothing holding it down, just as there is nothing holding down the moon.

The first battle in Fallujah happens three months later, in April. Some Blackwater guys riding in an up-armored Chevy Suburban stop on a road by the bridge at the entrance to the gates of Fallujah when they’re approached by a group of kids selling gum, candy, soda, and fake Rolexes. A guy rolls down the window to buy some candy, and a kid drops a frag grenade into the Suburban. The burned, charred bodies of four Americans are dragged from the wreckage and strung up by the bridge. The insurgents declare an all-out war against the Americans in Iraq.

Captain Mann, the foremost of which was who the frag he was, and why the frag

What had the woman done to her? What the frag was going on?

The importance of divination does not mean, however, that the oracular system was never mocked in Greek culture. The consultation of oracles was lampooned in Greek comedy: in Aristophanes’ Knights and Birds, for example, oracle sellers are figures of fun. The strength of their connection with the divine too could be questioned. Euripides, in a fragment of an otherwise lost play (Frag. 973N), wrote “the best seer is the one who guessed right.” Sometimes too their usefulness could be questioned. Xenophon, in the fourth century BC, argued that divination became useful only when human capacity ended.⁵¹ We shall see in the coming chapters instances wherein even the oracle of Apollo at Delphi was said to have been bribed and to have become biased, or was treated with circumspection by even its most loyal consultants. But all these instances represent an aberration from the norm, an aberration that did not in the long term shake belief in the system as a whole, a system that continued to speak of divination as a useful and real connection to the gods.

Du möchtest begreifen, was ein Jahr Leben bedeutet: Frag einen Studenten, der gerade durch sein Examen gefallen ist. Was ein Monat Leben bedeutet: Frag eine Mutter, die eine Frühgeburt hatte und darauf wartet, ihr Kind heil und gesund in die Arme schließen zu können. Eine Woche: Befrage einen Mann, der in einer Fabrik oder in einem Bergwerk arbeitet, um seine Familie zu ernähren. Ein Tag: Frag zwei Verliebte, die das nächste Wiedersehen nicht erwarten können. Eine Sekunde: Sieh dir den Gesichtsausdruck eines Menschen an, der eben um ein Haar einem Autounfall entronnen ist. Und der Bruchteil einer Sekunde: Frag einen Sportler, der bei den Olympischen Spielen Silber gewonnen hat und nicht Gold, wofür er jahrelang trainiert hat.