Gu Su Quotes

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Si que­da­ba al­gu­na es­pe­ran­za, debía estar en los pro­les, por­que solo en esas masas des­pre­cia­das, que cons­ti­tuían el ochen­ta y cinco por cien­to de la po­bla­ción de Ocea­nía, podía ge­ne­rar­se la fuer­za ne­ce­sa­ria para des­truir al Par­ti­do. Este no podía de­rro­car­se desde den­tro. Sus enemi­gos, si es que los había, no te­nían forma de unir­se o si­quie­ra de re­co­no­cer­se mu­tua­men­te. In­clu­so en caso de que exis­tie­ra la le­gen­da­ria Her­man­dad —lo cual no era del todo im­po­si­ble— re­sul­ta­ba in­con­ce­bi­ble que sus miem­bros pu­die­ran re­unir­se en gru­pos de más de dos o tres. La re­be­lión se li­mi­ta­ba a un cruce de mi­ra­das, una in­fle­xión de la voz o, como mucho, una pa­la­bra su­su­rra­da oca­sio­nal­men­te. En cam­bio los pro­les, si pu­die­ran ser cons­cien­tes de su fuer­za, no ten­drían ne­ce­si­dad de cons­pi­rar. Bas­ta­ría con que se en­ca­bri­ta­ran como un ca­ba­llo que se sa­cu­de las mos­cas. Si qui­sie­ran, po­drían volar el Par­ti­do en pe­da­zos a la ma­ña­na si­guien­te. Tarde o tem­prano tenía que ocu­rrír­se­les. Y sin em­bar­go…
George Orwell (1984)
Papras­ti žmo­nės tvir­tai lai­ko­si sa­vo nuo­mo­nės ir to­dėl re­tai pranoks­ta ki­tus. Ta­čiau bū­tent po­kal­bis su žmo­gu­mi yra pir­mas žings­nis jį pra­nok­ti.
Yamamoto Tsunetomo (Hagakure (German Edition))
Nors ne­va­lia leis­ti ki­tiems va­do­vau­ti, bū­ti vai­din­gam, ne­iš­auk­lė­tam ar per­ne­lyg nuo­lan­kiam, ta­čiau jei­gu žmo­gus pa­de­da ki­tiems ir ben­drau­ja su se­nais pa­žįs­ta­mais itin man­da­giai, tar­si su­ti­kęs pir­mą kar­tą, jis su vi­sais su­tars pui­kiai. Vy­ro ir žmo­nos san­ty­kiai ir­gi grin­džia­mi šiuo prin­ci­pu. Jei­gu pa­bai­go­je vy­ras taip pat pro­tin­gas, kaip ir pra­džio­je, tai jis su žmo­na taip pat su­tars pui­kiai.
Yamamoto Tsunetomo (Hagakure (German Edition))
Line 10: The fact that the inhabitants of the Netherworld are said to be clad in feather garments is perhaps due to the belief that after death, a person's soul turned into a spirit or a ghost, whose nature was wind-like, as well as bird-like. The Mesopotamians believed in the body (*pagru*) and the soul. the latter being referred to by two words: GIDIM = *et.emmu*, meaning "spirit of the dead," "ghost;" and AN.ZAG.GAR(.RA)/LIL2 = *zaqi_qu*/*ziqi_qu*, meaning "soul," "ghost," "phantom." Living beings (humans and animals) also had ZI (*napis\/tu*) "life, vigor, breath," which was associated with the throat or neck. As breath and coming from one's throat, ZI was understood as moving air, i.e., wind-like. ZI (*napis\/tu*) was the animating life force, which could be shortened or prolonged. For instance...Inanna grants "long life (zi-su\-ud-g~a/l) under him (=the king) in the palace. At one's death, when the soul/spirit released itself from the body, both *et.emmu* and *zaqi_qu*/*ziqi_qu* descended to the Netherworld, but when the body ceased to exist, so did the *et.emmu*, leaving only the *zaqi_gu*. Those souls that were denied access to the Netherworld for whatever reason, such as improper buriel or violent or premature death, roamed as harmful ghosts. Those souls who had attained peace were occasionally allowed to visit their families, to offer help or give instructions to their still living relatives. As it was only the *et.emmu* that was able to have influence on the affairs of the living relatives, special care was taken to preserve the remains of the familial dead. According to CAD [The Assyrian Dictionary of the University of Chicago] the Sumerian equivalent of *zaqi_qu*/*ziqi_qu* was li/l, which referred to a "phantom," "ghost," "haunting spirit" as in lu/-li/l-la/ [or] *lilu^* or in ki-sikil-li/l - la/ {or] *lili_tu*. the usual translation for the word li/l, however, is "wind," and li/l is equated with the word *s\/a_ru* (wind) in lexical lists. As the lexical lists equate wind (*s\/a_ru* and ghost (*zaqi_qu*) their association with each other cannot be unfounded. Moreover, *zaqi_qu* derives from the same root as the verb *za^qu*, "to blow," and the noun *zi_qu*, "breeze." According to J. Scurlock, *zaqi_qu* is a sexless, wind-like emanation, probably a bird-like phantom, able to fly through small apertures, and as such, became associated with dreaming, as it was able to leave the sleeping body. The wind-like appearance of the soul is also attested in the Gilgamesh Epic XII 83-84, where Enkidu is able to ascend from the Netherworld through a hole in the ground: "[Gilgamesh] opened a hole in the Netherworld, the *utukku* (ghost) of Enkidu came forthfrom the underworld as a *zaqi_qu." The soul's bird-like appearance is referred to in Tablet VII 183-184, where Enkidu visits the Netherworld in a dream. Prior to his descent, he is changed into a dove, and his hands are changed into wings. - State Archives of Assyria Cuneiform Texts Volume VI: The Neo-Assyrian Myth of Istar's Descent and Resurrection {In this quote I haven't been able to copy some words exactly. I've put Assyrian words( normally in italics) between *asterisks*. The names of signs in Sumerian cuneiform (wedge-shaped writing) are normally in CAPITALS with a number slightly below the line after it if there's more than one reading for that sign. Assyriologists use marks above or below individual letters to aid pronunciation- I've put whatever I can do similar after the letter. E.g. *et.emmu" normally has the dot under the "t" to indicate a sibilant or buzzy sound, so it sounds something like "etzzemmoo." *zaqi_qu* normally has the line (macron) over the "i" to indicate a long vowel, so it sounds like "zaqeeqoo." *napis\/tu* normally has a small "v" over the s to make a sh sound, ="napishtu".}
Pirjo Lapinkivi
Nie na­rzu­cam, ile czasu po­win­no się po­świę­cać na pi­sa­nie, bo mo­żesz być za­pra­co­wa­nym rodzicem, który ma na to pół go­dzi­ny na wie­czór, gdy dzie­ci pójdą spać, a mo­żesz też być przedsię­bior­cą, który po­trze­bu­je stwo­rzyć swój pierw­szy pro­dukt on­li­ne i na pi­sa­nie prze­zna­cza kilka go­dzin o po­ran­ku. To, co su­ge­ru­ję, to zna­le­zie­nie czasu na re­gu­lar­ne two­rze­nie. Wła­śnie w ten spo­sób wy­pra­cu­jesz nawyk.
Klaudyna Maciąg (Pisz. Publikuj. Działaj. Jak tworzyć skuteczne treści w internecie)