Guinness Ad Quotes

Dear God, if I made it through this alive and conscious, my name deserved to be added to some X-rated category in the Guinness Book of World Records or something. -Emma

Name-calling, insult, ridicule, guilt by association, caricature, innuendo, accusation, denunciation, negative ads, and deceptive and manipulative videos have replaced deliberation and debate. Neither side talks to the other side, only about them; and there is no pretence of democratic engagement, let alone a serious effort at persuasion.

Time goes in cycles, as well as in a line. A planet revolving: you see? One cycle, one orbit around the sun, is a year, isn’t it? And two orbits, two years, and so on. One can count the orbits endlessly—an observer can. Indeed such a system is how we count time. It constitutes the timeteller, the clock. But within the system, the cycle, where is time? Where is beginning or end? Infinite repetition is an atemporal process. It must be compared, referred to some other cyclic or noncyclic process, to be seen as temporal. Well, this is very queer and interesting, you see. The atoms, you know, have a cyclic motion. The stable compounds are made of constituents that have a regular, periodic motion relative to one another. In fact, it is the tiny time-reversible cycles of the atom that give matter enough permanence that evolution is possible. The little timelessnesses added together make up time. And then on the big scale, the cosmos: well, you know we think that the whole universe is a cyclic process, an oscillation of expansion and contraction, without any before or after. Only within each of the great cycles, where we live, only there is there linear time, evolution, change. So then time has two aspects. There is the arrow, the running river, without which there is no change, no progress, or direction, or creation. And there is the circle or the cycle, without which there is chaos, meaningless succession of instants, a world without clocks or seasons or promises.

The atoms, you know, have a cyclic motion. The stable compounds are made of constituents that have a regular, periodic motion relative to one another. In fact, it is the tiny time-reversible cycles of the atom that give matter enough permanence that evolution is possible. The little timelessnesses added together make up time. And then on the big scale, the cosmos: well, you know we think that the whole universe is a cyclic process, an oscillation of expansion and contraction, without any before or after. Only within each of the great cycles, where we live, only there is there linear time, evolution, change. So then time has two aspects. There is the arrow, the running river, without which there is no change, no progress, or direction, or creation. And there is the circle or the cycle, without which there is chaos, meaningless succession of instants, a world without clocks or seasons or promises.

Ged issò la vela. Tutto aveva l'aria di essere stato usato a lungo, faticosamente, sebbene la vela rossocupa fosse rattoppata con grande cura e la barca fosse pulita e ben tenuta. erano come il loro padrone: erano andate lontano, e la vita non le aveva trattate con dolcezza. — Ora — disse Ged, — ora siamo partiti, ora siamo liberi, siamo andati, Tenar. Lo senti anche tu? Lei lo sentiva. Una mano tenebrosa aveva allentato la stretta che aveva serrato il suo cuore per tutta la vita. Ma non provava più gioia, come l'aveva provata invece tra le montagne. Abbassò la testa tra le braccia e pianse, e le sue guance erano umide e salmastre. Piangeva per lo spreco dei suoi anni, asserviti a un male inutile. Piangeva di dolore, perché era libera. Aveva incominciato ad apprendere il peso della libertà. La libertà è un fardello oneroso, un grande e strano fardello per lo spirito che se l'addossa. Non è agevole. Non è un dono ma una scelta, e la scelta può essere dura. La strada sale, verso la luce: ma il viandante oberato può anche non raggiungerla mai.

Mrs. O’Brien’s Shepherd’s Pie Recipe Ingredients: 5 cups mashed, boiled potatoes (could be reduced to 4 cups)* 1/2 cup sour cream 2 ounces cream cheese 2 tablespoons butter, softened, divided 1 egg yolk 1/2 teaspoon kosher salt 1/2 teaspoon freshly ground black pepper 1-1/2 teaspoon olive oil 1 pound ground lamb (We substituted ground chicken. You could also use ground beef or turkey.) 1 pinch salt and ground black pepper to taste 1 (16 ounce) can stewed tomatoes with juice, chopped 1 small yellow onion, chopped 1 small carrot, peeled and chopped 1/2 cup peas (frozen or fresh) 1 cup Irish stout beer (such as Guinness(R)) 1 cube beef bouillon (we used chicken bouillon) 1 tablespoon all-purpose flour 1 tablespoon Worcestershire sauce 1 cup shredded sharp cheddar cheese 2 teaspoons smoked paprika (optional) * 1 tsp. liquid smoke (optional) * Directions: -Stir cooked potatoes, sour cream, cream cheese, 1 tablespoon butter, egg yolk, 1/2 teaspoon salt, and 1/2 teaspoon black pepper together in a bowl until smooth. -Heat olive oil in a cast iron skillet or nonstick pan over medium-high heat. Add ground lamb (or meat). Reduce heat to medium, and cook, stirring frequently, until browned, 4 to 5 minutes. Pour off excess grease and season meat with salt and black pepper to taste. -Add stewed tomatoes with juice, onion, and carrot into meat mixture; Stir and simmer until vegetables are tender, 5 to 10 minutes. Add peas; reduce heat to low and continue cooking, stirring frequently, 2 to 3 minutes. -Add one teaspoon of liquid smoke to meat mixture. Mix thoroughly. -Heat beer in a saucepan over medium heat; add (beef) bouillon cube. Cook and stir beer mixture until bouillon dissolves, about 5 minutes. - Melt 1 tablespoon butter in a separate pan over medium-low heat. Whisk flour into butter until it thickens, about 1 minute. -Stir beer mixture and Worcestershire sauce into flour mixture until gravy is smooth and thickened, 2 to 3 minutes. Stir gravy into meat mixture and simmer until mixture thickens, at least 5 minutes. -Set top oven rack roughly 6 inches from the oven broiler and preheat the broiler. Grease a 9x12-inch baking dish. - Pour (meat) mixture into the prepared baking dish. -Spoon mashed potatoes over (meat) mixture, covering like a crust. Sprinkle cheddar cheese and paprika evenly over mashed potatoes. -Broil in the preheated oven until the crust browns and the cheese is melted, 4 to 5 minutes. -Cool for about 5 minutes before serving. NOTES: We thought the smoked paprika added little flavor to the original recipe.  We added liquid smoke to the meat and it gave it a nice smoky flavor. Next time, we’ll reduce the amount of mashed potatoes to four cups.  We thought the layer of potatoes was a little too thick. (But if you love mashed potatoes, five cups would work ☺  )

Well, we think that time ‘passes,’ flows past us, but what if it is we who move forward, from past to future, always discovering the new? It would be a little like reading a book, you see. The book is all there, all at once, between its covers. But if you want to read the story and understand it, you must begin with the first page, and go forward, always in order. So the universe would be a very great book, and we would be very small readers.” “But the fact is,” said Dearri, “that we experience the universe as a succession, a flow. In which case, what’s the use of this theory of how on some higher plane it may be all eternally coexistent? Fun for you theorists, maybe, but it has no practical application, no relevance to real life. Unless it means we can build a time machine!” he added with a kind of hard, false joviality. “But we don’t experience the universe only successively,” Shevek said. “Do you never dream, Mr. Dearri?” He was proud of himself for having, for once, remembered to call someone “Mr.” “What’s that got to do with it?” “It is only in consciousness, it seems, that we experience time at all. A little baby has no time; he can’t distance himself from the past and understand how it relates to his present, or plan how his present might relate to his future. He does not know time passes; he does not understand death. The unconscious mind of the adult is like that still. In a dream there is no time, and succession is all changed about, and cause and effect are all mixed together. In myth and legend there is no time. What past is it the tale means when it says ‘Once upon a time’? And so, when the mystic makes the reconnection of his reason and his unconscious, he sees all becoming as one being, and understands the eternal return.

Ini and Aevi were entranced by his description of a curriculum that included farming, cparnetry, sewage reclamation, printing, plumbing, road mending, playwriting, and al the other occupations of the adult community, and by his admission that nobody was ever punished for anything. “Though sometimes,” he said, “they make you go away by yourself for a while.” “But what,” Oiie said abruptly, as if the question, long kept back, burst from him under pressure, “what keeps people in order? Why don’t they rob and murder each other?” “Nobody owns anything to rob. If you want things you take them from the depository,. As for violence, well, I don’t know, Oiie; would you mruder me, ordinarily? And if you felt like it, would a law against it stop you? Coercsion is the least efficient means of obtaining order.” “All right, but how do you et peopled to do the dirty work?” “What dirty work?” asked Oiie’s wife, not following. “Garbage collecting, grave digging,” Oiie said. Sheik added, “Mercury mining,” and nearly said, “Shit processing,” but recollected the Ioti taboo on scatological words. He had reflected, quite early in his stay on Urras, that the Urasti lived among mountains of excrement, but never mentioned shit. “Well, we all do them. But nobody has to do them for very long, unless he likes the work. One day in each decade the community management committee or the block committee or whoever needs you can ask you to join in such work; they make rotating lists. Then the disagreeable work postings, or ‘dangerous ones like the mercury mines and mills, normally they’re for one half year only.” “But then the whole personal must consist of people just learning the job.” “Yes. It’s not efficient, but what else is to be done? You can’t tell a man to work on a job that will cripple him or kill him in a few years. Why should he do that?” “He can refuse the order?” “It’s not an order, Oiie. He goes to Divlab- the Division of Labor office- and says, I want to do such and such, what have you got? And they tell him where there are jobs.

It is a peculiar modern superstition that to achieve success in any area we have to make that area the be all and end all of our lives—and live and breathe for that alone. (Vince Lombardi: “Winning isn’t everything, it’s the only thing.”) Down that way lies the path to idolatry, obsession, restlessness, cut-throat rivalry, and a life marked by either arrogance or bitter regrets. If our best strivings are to remain truly human, they need a goal and a standard outside us to challenge us always to aim higher, but also to bring in fresh air and keep life in perspective. Our goals, tasks and missions are never themselves God. If we try to make them so, they will be idols. Only God is God, and therefore such a goal and standard above all our endeavors. Again, we are to “seek first His kingdom . . . and all these things will be added to you.”20

Today’s liberal democracy, with its culture of transgression, its drive to liberate anything and everything done by and between consenting adults, and its mania for management by metrics, appears bent on adding to history’s examples of societies that failed to manage vice and the crooked timber of our humanity.

Politics as the art of managing vice is a dangerous game to play, and many have ruined their societies in trying to play it. In Augustine’s biblical view, only God can manage the subtleties of the process, and the theological term for God’s management of the world is providence. By contrast, all would-be human providences will fail in the end, whether Hobbes’s false providence of the “Leviathan” of the political state or Adam Smith’s false providence of “the invisible hand” of the commercial market. Today’s liberal democracy, with its culture of transgression, its drive to liberate anything and everything done by and between consenting adults, and its mania for management by metrics, appears bent on adding to history’s examples of societies that failed to manage vice and the crooked timber of our humanity.

This basic problem of relevance-cum-subservience has been given an added twist in the modern world, where relevance has become not only hollow but fragile and short-lived. A wider range of choices, a deeper uncertainty of events, a more pressing need for new styles—all this makes for an accelerating turnover of issues, concerns and fads. Nothing tires like a trend or ages faster than a fashion. Today’s bold headline is tomorrow’s yellowing newsprint. Thus the relevance-hungry liberals achieve relevance, but their victory is Pyrrhic. It is precisely as they win that they lose. As they become relevant to one group or movement, they become irrelevant to another and find themselves rudely dismissed. Far from being in the avant-garde, Christian liberals trot smartly behind the times. Far from being genuinely new or radical, they catch up and announce their discoveries breathlessly, only to see the vanguard disappearing down the road on the trail of a different pursuit.

temple of Kiyomizu-dera. Founded in AD 772, the huge temple is built entirely of wood, without a single nail.

The reward of her docility was the appreciation of all around her, their kindness to her, their acceptance of her as one of themselves. The reward might not have been quite enough but for two added elements; one was that they asked only outward conformity of her, leaving her feelings her own, untouched. Reserve was the keystone of the delicate arch. They taught Piera a coherent system of behavior, but did not meddle with the spirit in her.

Lei sa che cosa voglio, Chifoilisk. Voglio che il mio popolo esca dall'esilio. Sono venuto qui perché non credo che vogliate la stessa cosa, in Thu. Voi avete paura di noi, laggiù. Voi temete che noi possiamo riportare in vita la rivoluzione, la vecchia rivoluzione, quella vera, la rivoluzione per la giustizia che voi avete cominciato e poi fermato a mezza via. Qui nell'A-Io hanno meno paura di me, perché hanno dimenticato la rivoluzione. Qui non credono più ad essa. Qui pensano che quando il popolo può possedere abbastanza cose, è contento di vivere in prigione. Ma io non lo crederò mai. Io voglio che i muri cadano. Io voglio la solidarietà, la solidarietà umana. Voglio il libero scambio tra Urras e Anarres.

Lei sa che cosa voglio, Chifoilisk. Voglio che il mio popolo esca dall'esilio. Sono venuto qui perché non credo che vogliate la stessa cosa, in Thu. Voi avete paura di noi, laggiù. Voi temete che noi possiamo riportare in vita la rivoluzione, la vecchia rivoluzione, quella vera, la rivoluzione per la giustizia che voi avete cominciato e poi fermato a mezza via. Qui nell'A-Io hanno meno paura di me, perché hanno dimenticato la rivoluzione. Qui non credono più ad essa. Qui pensano che quando il popolo può possedere abbastanza cose, è contento di vivere in prigione. Ma io non lo crederò mai. Io voglio che i muri cadano. Io voglio la solidarietà, la solidarietà umana. Voglio il libero scambio tra Urras e Anarres.

Its offshoot I2a2a1a1a1a (S7753) includes men of several surnames of Irish Gaelic origin, such as McGuinness, Callahan, McConville and McManus, indicating that S7753 arrived in Ireland before the development of surnames. The estimated date of the haplogroup is around AD 500, which makes a neat fit to the earliest reference to the Cruithin in AD 552 (see p. 169).41 84 Tree of Y-DNA haplogroup I2a2a1a1 (M284).

Hate Orgoreyn? No, how should I? How does one hate a country, or love one? Tibe talks about it; I lack the trick of it. I know people, I know towns, farms, hills and rivers and rocks, I know how the sun at sunset in autumn falls on the side of a certain plowland in the hills; but what is the sense of giving a boundary to all that, of giving it a name and ceasing to love where the name ceases to apply? What is love of one’s country; is it hate of one’s uncountry? Then it’s not a good thing. Is it simply self-love? That’s a good thing, but one mustn’t make a virtue of it, or a profession. . . . Insofar as I love life, I love the hills of the Domain of Estre, but that sort of love does not have a boundary-line of hate. And beyond that, I am ignorant, I hope.” Ignorant, in the Handdara sense: to ignore the abstraction, to hold fast to the thing. There was in this attitude something feminine, a refusal of the abstract, the ideal, a submissiveness to the given, which rather displeased me. Yet he added, scrupulous, “A man who doesn’t detest a bad government is a fool. And if there were such a thing as a good government on earth, it would be a great joy to serve it.

Odiare Orgoreyn? No, e perché dovrei? Come si fa a odiare una nazione, o ad amarne una? [...] Io conosco la gente, conosco le città, le fattorie, le colline e i fiumi e le rocce, so come il sole al tramonto, d'autunno, discende sul fianco di un certo campo sulle colline; ma qual è il senso di dare un confine a tutto questo, di dare un nome a esso e cessare di amare là dove il nome finisce di essere applicato? Cos'è l'amore per il paese di una persona; è forse l'odio per quello che non è il paese di quella persona? Allora non è una cosa buona. E' semplicemente amore di se stessi. Questa è una cosa buona, ma non bisogna farne una virtù, o una professione...

Bertie was at Eton just at the time when its peculiar version of the Victorian public school system was being developed. Before his day was the old Eton of riots, multiple birchings, and savage boxing duels lasting for hours in which it was not unknown for a boy to be killed; the Eton of the picturesque but disorderly procession ‘ad Montem’ at which money was begged, and sometimes actually extorted, from passers-by, the Eton of the infamous Long Chamber where seventy scholarship boys or Collegers were locked in from dusk to dawn. Shortly before Bertie arrived, Long Chamber had been reduced in size, divided into cubicles, and supplemented by what are still called the New Buildings; during his time Montem was abolished. During and just after his time Eton became, in its essentials, what it is today.