Fuller Figure Quotes

I figure... ...that the people are now more deeply conscious than ever before in history of the existence and functioning principles of universal, inexorable physical laws; of the pervading, quietly counseling truth within each and every one of us; of the power of love; and--each man by himself--of his own developing, dynamic relationship with his own conception of the Almightiness of the All-Knowing. ...that our contemporaries just don't wear their faith on their sleeves anymore. ...that people have removed faith from their sleeves because they found out for themselves that faith is much too important for careless display. Now they are willing to wait out the days and years for the truthful events, encouraged individually from within; and the more frequently the dramatic phrases advertising love, patriotism, fervent belief, morals, and good fellowship are plagiarized, appropriated and exhibited in the show windows of the world by the propaganda whips for indirect and ulterior motives, no matter how meager the compromise--the more do people withdraw within themselves and shun taking issue with the nauseating perversions, though eternally exhibiting quiet indifference, nonchalance or even cultivating seemingly ignorant acceptance.

Daddy didn’t say anything for a minute or so, and then he reached up and caught a firefly as it glowed beside him. “See this light?” he asked me when the firefly lit up his hand. “Yes’r.” “That light is bright enough to light up a little speck of the night sky so a man can see it a ways away. That’s what God expects us to do. We’re to be lights in the dark, cold days that are this world. Like fireflies in December.” “Time meandered on without Gemma’s momma and daddy, and it meandered on without Cy fuller and Walt Blevins. . . but those of us left behind viewed life more dearly, felt it more keenly. I’d learned a bit more about God and I’d seen His powerful hands at work. As I was growing, my heart was changing. And the way I figured it, there were lessons learned in those dark days that would help me for years to come.” “As I sat on the porch on that December day . . . I leaned my head against the rail and sighed deeply. The way I figured it just then, my summer may have been full of bad luck, but my life wasn’t. I figured as far as family went, I was one of the luckiest girls alive.

Once, I discovered the skulls of two impala rams, their horns locked into an irreversible figure-of-eight; the two animals had been trapped in combat, latched to each other during the battle of the rut. The harder they had pulled to escape from each other, the more intractably stuck they were, until they had fallen exhausted, to their knees, in an embrace of hatred that had killed them both. When I picked up the skulls to add to my growing collection of what Vanessa called "Bobo's smelly pile," the hooked horns fell away from each other and the story of the impalas' death struggle was undone.

Rachel had finally figured out that sometimes being a strong, responsible woman meant admitting you wanted something different in your life, something new-and now her life was suddenly richer, fuller, than it had ever been.

Decrying the sublimation of women’s minds to domesticity, Fuller asserts that “a house is no home unless it contain food and fire for the mind as well as for the body” and admonishes that “human beings are not so constituted that they can live without expansion.

His message centered on the figure of a generalist known as the comprehensive designer, “an emerging synthesis of artist, inventor, mechanic, objective economist, and evolutionary strategist” capable of grasping whole systems.

This is an age-old fantasy. I remember reading a quote from the apologist Edward John Carnell in Ian Murray’s biography of the Welsh preacher David Martyn Lloyd-Jones. During the formative years of Fuller Theological Seminary, Carnell said regarding evangelicalism, “We need prestige desperately.” Christians have worked hard to position themselves in places of power within the culture. They seek influence academically, politically, economically, athletically, socially, theatrically, religiously, and every other way, in hopes of gaining mass media exposure. But then when they get that exposure—sometimes through mass media, sometimes in a very broad-minded church environment—they present a reinvented designer pop gospel that subtly removes all of the offense of the gospel and beckons people into the kingdom along an easy path. They do away with all that hard-to-believe stuff about self-sacrifice, hating your family, and so forth. The illusion is that we can preach our message more effectively from lofty perches of cultural power and influence, and once we’ve got everybody’s attention, we can lead more people to Christ by taking out the sting of the gospel and nurturing a user-friendly message. But to get to these lofty perches, “Christian” public figures water down and compromise the truth; then, to stay up there, they cave in to pressure to perpetuate false teaching so their audience will stay loyal.

Margaret Fuller wondered whether she was "fitted to be loved" -- a word choice both curious and tragic: not "worthy," bespeaking an inherent endowment, but "fitted," as if she could fit herself for love by strain and discipline. With Caroline, with Sam, and now with Waldo, she had pushed and pushed to earn the affection she longed for -- a push that eventually repelled each of its objects. But she could hardly have compartmentalized her nature -- the very nature by which she had reached the stratospheric heights of her achievement. Those accustomed to hard work and self-propulsion, who have risen to the zenith of accomplishment by force of will and magnitude of effort, are most susceptible to the supreme self-damnation of human life -- the belief that love is something to be earned by striving rather than something that comes unbidden like a shepherd's song on a summer evening in the mountains of Bulgaria.

Isn't that a beautiful tale, grandfather," said Heidi, as the latter continued to sit without speaking, for she had expected him to express pleasure and astonishment. "You are right, Heidi; it is a beautiful tale," he replied, but he looked so grave as he said it that Heidi grew silent herself and sat looking quietly at her pictures. Presently she pushed her book gently in front of him and said, "See how happy he is there," and she pointed with her finger to the figure of the returned prodigal, who was standing by his father clad in fresh raiment as one of his own sons again. A few hours later, as Heidi lay fast asleep in her bed, the grandfather went up the ladder and put his lamp down near her bed so that the light fell on the sleeping child. Her hands were still folded as if she had fallen asleep saying her prayers, an expression of peace and trust lay on the little face, and something in it seemed to appeal to the grandfather, for he stood a long time gazing down at her without speaking. At last he too folded his hands, and with bowed head said in a low voice, "Father, I have sinned against heaven and before thee and am not worthy to be called thy son." And two large tears rolled down the old man's cheeks. Early the next morning he stood in front of his hut and gazed quietly around him. The fresh bright morning sun lay on mountain and valley. The sound of a few early bells rang up from the valley, and the birds were singing their morning song in the fir trees. He stepped back into the hut and called up, "Come along, Heidi! the sun is up! Put on your best frock, for we are going to church together!" Heidi was not long getting ready; it was such an unusual summons from her grandfather that she must make haste. She put on her smart Frankfurt dress and soon went down, but when she saw her grandfather she stood still, gazing at him in astonishment. "Why, grandfather!" she exclaimed, "I never saw you look like that before! and the coat with the silver buttons! Oh, you do look nice in your Sunday coat!" The old man smiled and replied, "And you too; now come along!" He took Heidi's hand in his and together they walked down the mountain side. The bells were ringing in every direction now, sounding louder and fuller as they neared the valley, and Heidi listened to them with delight. "Hark at them, grandfather! it's like a great festival!" The congregation had already assembled and the singing had begun when Heidi and her grandfather entered the church at Dorfli and sat down at the back. But before the hymn was over every one was nudging his neighbor and whispering, "Do you see? Alm-Uncle is in church!" Soon everybody in the church knew of Alm-Uncle's presence, and the women kept on turning round to look and quite lost their place in the singing. But everybody became more attentive when the sermon began, for the preacher spoke with such warmth and thankfulness that those present felt the effect of his words, as if some great joy had come to them all.

Islam tells us that on the unappealable Day of Judgment, all who have perpetrated images of living things will reawaken with their works, and will be ordered to blow life into them, and they will fail, and they and their works will be cast into the fires of punishment. As a child, I knew that horror of the spectral duplication or multiplication of reality, but mine would come as I stood before large mirrors. As soon as it began to grow dark outside, the constant, infallible functioning of mirrors, the way they followed my every movement, their cosmic pantomime, would seem eerie to me. One of my insistent pleas to God and my guardian angel was that I not dream of mirrors; I recall clearly that I would keep one eye on them uneasily. I feared sometimes that they would begin to veer off from reality; other times, that I would see my face in them disfigured by strange misfortunes. I have learned that this horror is monstrously abroad in the world again. The story is quite simple, and terribly unpleasant. In 1927, I met a grave young woman, first by telephone (because Julia began as a voice without a name or face) and then on a corner at nightfall. Her eyes were alarmingly large, her hair jet black and straight, her figure severe. She was the granddaughter and greatgranddaughter of Federalists, as I was the grandson and great-grandson of Unitarians,* but that ancient discord between our lineages was, for us, a bond, a fuller possession of our homeland. She lived with her family in a big run-down high-ceiling'd house, in the resentment and savorlessness of genteel poverty. In the afternoons— only very rarely at night—we would go out walking through her neighbor-hood, which was Balvanera.* We would stroll along beside the high blank wall of the railway yard; once we walked down Sarmien to all the way to the cleared grounds of the Parque Centenario.*Between us there was neither love itself nor the fiction of love; I sensed in her an intensity that was utterly unlike the intensity of eroticism, and I feared it. In order to forge an intimacy with women, one often tells them about true or apocryphal things that happened in one's youth; I must have told her at some point about my horror of mirrors, and so in 1928 I must have planted the hallucination that was to flower in 1931. Now I have just learned that she has gone insane, and that in her room all the mirrors are covered, because she sees my reflection in them— usurping her own—and she trembles and cannot speak, and says that I am magically following her, watching her, stalking her. What dreadful bondage, the bondage of my face—or one of my former faces. Its odious fate makes me odious as well, but I don't care anymore.

True, in her gown she had a fuller figure—but cltohes make some things smaller, some things bigger.

Figuring out what the idols are in our world is the easy part. The hard part has been coming to grips with my own love for other gods and the comfort and security my devotion to them brings.

Figure 2.1 Cortical connections over two years adapted from Conel The top row shows the baby’s cortex at birth, then at one month and at three months. They all look about the same, don’t they? But look what happens at six months (bottom left box): the number of cell bodies remains the same, but the number of connections has multiplied exponentially. The connections grow so quickly in the first three years of life that neuroscientists call it neural exuberance. Neural exuberance! The name is well earned: The baby’s brain makes 24 million new connections every minute, and this continues for the first three years of life. Each neuron may be connected to 1,000 other neurons — that multiplies out to 100 trillion possible connections between neurons, more than the number of stars in the universe. This high level of connectivity between brain cells leads to the cortex of a three-year-old being twice as thick as an adult’s! As connections are created, new abilities emerge. For example, when connections grow in Broca’s area — speech production — around six months, then children begin to speak. Around nine months of age, the frontal areas (behind the forehead) become more interconnected, and that’s when most children develop object permanence: knowing that objects continue to exist even when they are out of sight. Before object permanence develops, when Mom is out of sight she’s no longer in the baby’s universe. This is why young babies are inconsolable when Mom leaves. Once they start to develop object permanence, babies can hold on to an internal image of Mom. This is about the age that babies play peek-a-boo. Mom disappears when she puts the blanket over her head, but the nine-month-old knows Mom’s still there even if he can’t see her. The infant tests his “knowledge” when he pulls the blanket off and sees — sure enough! —Mom really is there! What is the use of so many brain connections in the first three years of life? These connections are ready-made highways for information to travel along. The toddlers’ ability to quickly adapt and learn is possible because they have a vast number of brain connections available for making sense of the world. Thanks to neural exuberance, the child does not need to create connections on the spur of the moment to make meaning of each new experience; myriad connections are already there. Pruning of connections The number of connections remains high from age 3 until age 10, when the process of neural pruning begins. Connections that are being used remain; others get absorbed back into the neuron. It’s similar to pruning a bush. After pruning, individual branches get thicker, fruit is more abundant, and the whole bush gets fuller. This seems a little counter-intuitive, but pruning works because it allows the plant’s limited resources to go to its strongest parts; water and nutrients are no longer wasted on spindly branches and dried-out roots. Similarly, when unused brain connections are pruned, neural resources are more available for brain areas that are being used. This results in a more useful and efficient brain that’s tailor-made to meet each individual’s needs. This process of pruning occurs in all brain areas. Figure 2.2 presents findings published by Sowell and associates. They measured Magnetic Resonance Imaging in 176 normal subjects from age 7 to 87 years. The x-axes in these graphs present years from 10 to 90 years. Notice there is a common pattern of decreasing connections in all brain areas. In some brain areas this change is steeper, such as in frontal areas, but is flatter in other areas such as temporal areas in the left hemisphere.

She pointed to a sundress with bright yellow lemons on it. "That's cute. I love lemons." Ay, Dios mio! Carolina cringed. She sounded like a fool. It was like Baby's "I carried a watermelon" line in Dirty Dancing. Why was she so awkward? "You'd look stunning in that." Enrique signaled to a woman who worked there. A saleswoman walked over to them from the back of the shop. She quickly and professionally assessed Carolina's body and then picked one of the bright dresses off the rack. "This should fit you. Shall I put it in a room for you, miss?" "Sure." Carolina followed her right to the dressing room. The dark hair on her arms stood at full attention and her heart raced. Nerves and anticipation swirled through her--- this whole day seemed like a fantasy, but it was tough for her to just live in the moment. She undressed and slipped the dress over her head. The soft fabric caressed her body, accentuating her curves. She stared at her figure in the mirror. She looked... sexy. Carolina had never seen herself as sensual, but in this dress, in the soft, warm glow of the dressing room lights, she was a knockout. The saleswoman had also placed some bright red pumps in the room. Carolina loved high heels and never had a problem walking in them, because she had spent so many years dancing with the Ballet Folklórico. Carolina's eyes practically bugged out of her head when she saw their bottoms, and she stroked the red soles--- they were Louboutins, an identifying detail she knew about from Blanca's endless fashion magazines. Blanca dreamed of owning a pair one day. She would be so jealous. Luckily, they were the same size, so Carolina would let Blanca borrow them. There was only one problem with Carolina's outfit--- her underwear didn't work with the dress. Her broad, wide bra elastics showed under the thin spaghetti straps, and her panties were too dark. She leaned out of the curtain. "Ma'am." The saleslady walked back over to her. "Can I get you something else?" "Yes. A bra and some panties." Carolina told the lady her sizes, and the lady went around the corner, returning later with an adorable matching yellow lace bra and thong. A thong. Her face crinkled. "Do you have anything with, uh, fuller coverage?" "Of course, dear. But not in the yellow. Do you want to match the bra?" Carolina did want to match the bra. It was such a cute set. She exhaled, stepping out of her comfort zone and into the lingerie. She again looked at herself in the mirror. She practically couldn't recognize herself--- a gorgeous young woman on a romantic day trip with a man whom she really liked.

Ojih Odutola’s radical visual reversals function like thought experiments that take us beyond the merely hierarchical. By positioning the unexpected figure of the black woman as master, as oppressor, she suspends, for a moment, our focus on the individual sins of people—the Mississippi overseer, the British slave merchant, the West African slave raider—and turns it back upon enabling systems. It was a racist global system of capital and exploitation—coupled with a perverse and asymmetric understanding of human resource and value—that allowed the trade in humans to occur, and although that trade no longer exists in its previous form, many of its habits of mind persist. In “A Countervailing Theory,” the habit of thought that recognizes some beings and ignores others is presented to us as an element of a physical landscape, the better to emphasize its all-encompassing nature. That system is the air Akanke and Aldo breathe, the bodies they’re in, the land they walk on. For Ojih Odutola, it is expressed by one unending, unfurling charcoal line: The purpose of beginning the story from the perspective of Aldo, one who is subjugated, is intentional: to show how easily one can be indoctrinated into a systemic predicament. Between Aldo and Akanke, there isn’t a clear demarcation of good or bad with regard to their respective worlds and who they are. The system in which they coexist is illustrated through the striated systems in place—with literal motifs of lines throughout the pictures—representing how the system is ever present and felt, but not explicitly stated. The system is fact. How can such systems be dismantled? Surely, as Audre Lorde knew, it is not by using the master’s tools. “A Countervailing Theory” offers some alternative possibilities. Here love is radical—between women, between men, between women and men, between human and nonhuman—because it forces us into a fuller recognition of the other. And cunnilingus is radical, and seeing is radical, and listening is radical, for the same reason. We know we don’t want to be victims of history. We know we refuse to be slaves. But do we want to be masters—to behave like masters? To expect as they expect? To be as tranquil and entitled as they are? To claim as righteous our decision not to include them in our human considerations? Are we content that all our attacks on them be ad hominem, as they once spoke of us? If our first response to these portraits of black, female masters is some variation on #bowdownbitches or #girlboss, well, no one can deny the profound pleasures of role reversal, of the flipped script, but when we speak thus we must acknowledge that we can make no simultaneous claim to having put down the master’s tools. Akanke is in these images—but so is Aldo. He must be recognized. The dream of Frantz Fanon was not the replacement of one unjust power with another unjust power; it was a revolutionary humanism, neither assimilationist nor supremacist, in which the Manichaean logic of dominant/submissive as it applies to people is finally and completely dismantled, and the right of every being to its dignity is recognized. That is decolonization. - from "Toyin Ojih Odutola’s Visions of Power

Further improvement in operational work with agents calls for fuller and wider utilisation of confidential and special unofficial contacts. These should be acquired chiefly among prominent figures in politics and society, and important representatives of business and science.” These should not only “supply valuable information” but also “actively influence” a country’s foreign policy “in a direction of advantage to the USSR.

The unbuttoned neck of her thin silk shirt revealed an expanse of butterscotch skin stretched over her bony sternum, giving an unattractively knobbly effect; yet two full, firm breasts jutted from her narrow ribcage, as though they had been borrowed for the day from a fuller-figured friend.

And in Islam, the Sunni branch in particular is characterized by a lack of centralized theological control or even of a single authoritative voice like a pope. So, in one sense, it shares the same dilemma as Protestantism. There is no one figure in Sunni Islam who can speak with absolute or binding authority on questions of interpretation of Islam. The

The shop for fuller figures could be seen through broad, green leaves, its windows full, not of dresses, but fat zeros, pot-bellied legless sixes and bosomy eights, and threes like pregnant, primitive goddesses. In the teashop the chairs were being stood on top of the tables and made a forest of their own, sprouting upwards in fountains of coloured leaves.