Ii Language Quotes

A poet is, before anything else, a person who is passionately in love with language.

Know what you are talking about.

SEPTEMBER 1, 1939 I sit in one of the dives On Fifty-second Street Uncertain and afraid As the clever hopes expire Of a low dishonest decade: Waves of anger and fear Circulate over the bright And darkened lands of the earth, Obsessing our private lives; The unmentionable odour of death Offends the September night. Accurate scholarship can Unearth the whole offence From Luther until now That has driven a culture mad, Find what occurred at Linz, What huge imago made A psychopathic god: I and the public know What all schoolchildren learn, Those to whom evil is done Do evil in return. Exiled Thucydides knew All that a speech can say About Democracy, And what dictators do, The elderly rubbish they talk To an apathetic grave; Analysed all in his book, The enlightenment driven away, The habit-forming pain, Mismanagement and grief: We must suffer them all again. Into this neutral air Where blind skyscrapers use Their full height to proclaim The strength of Collective Man, Each language pours its vain Competitive excuse: But who can live for long In an euphoric dream; Out of the mirror they stare, Imperialism's face And the international wrong. Faces along the bar Cling to their average day: The lights must never go out, The music must always play, All the conventions conspire To make this fort assume The furniture of home; Lest we should see where we are, Lost in a haunted wood, Children afraid of the night Who have never been happy or good. The windiest militant trash Important Persons shout Is not so crude as our wish: What mad Nijinsky wrote About Diaghilev Is true of the normal heart; For the error bred in the bone Of each woman and each man Craves what it cannot have, Not universal love But to be loved alone. From the conservative dark Into the ethical life The dense commuters come, Repeating their morning vow; 'I will be true to the wife, I'll concentrate more on my work,' And helpless governors wake To resume their compulsory game: Who can release them now, Who can reach the dead, Who can speak for the dumb? All I have is a voice To undo the folded lie, The romantic lie in the brain Of the sensual man-in-the-street And the lie of Authority Whose buildings grope the sky: There is no such thing as the State And no one exists alone; Hunger allows no choice To the citizen or the police; We must love one another or die. Defenseless under the night Our world in stupor lies; Yet, dotted everywhere, Ironic points of light Flash out wherever the Just Exchange their messages: May I, composed like them Of Eros and of dust, Beleaguered by the same Negation and despair, Show an affirming flame.

(i) Never use a metaphor, simile, or other figure of speech which you are used to seeing in print. (ii) Never use a long word where a short one will do. (iii) If it is possible to cut a word out, always cut it out. (iv) Never use the passive where you can use the active. (v) Never use a foreign phrase, a scientific word, or a jargon word if you can think of an everyday English equivalent. (vi) Break any of these rules sooner than say anything outright barbarous.

What the gods said was heard by each combatant in his own language, and according to his own understanding. It boiled down to: I. This is Not a Game. II. Here and Now, You are Alive.

The only private language I know is self-exaggeration. I think I've grown a second self in this room. It's the self-important fool that keeps the writer going. I exaggerate the pain of writing, the pain of solitude, the failure, the rage, the confusion, the helplessness, the fear, the humiliation. The narrower the boundaries of my life, the more I exaggerate myself. If the pain is real, why do I inflate it? Maybe this is the only pleasure I'm allowed.

In societies reduced to blur and glut, terror is the only meaningful act. There's too much everything, more things and messages and meanings that we can use in ten thousand lifetimes. Inertia-hysteria. Is history possible? Is anyone serious? Who do we take serious? Only the lethal believer, the person who kills and dies for faith. Everything else is absorbed. The artist is absorbed, the madman in the street is absorbed an processed and incorporated. Give him a dollar, put him in a TV commercial. Only the terrorists stand outside. The culture hasn't figured out how to assimilate him. It's confusing when they kill the innocent. But this is precisely the language of being noticed, the only language the West understands. The way they determine how we see them. The way they dominate the rush of endless streaming images.

On 20 July 1969, Neil Armstrong and Buzz Aldrin landed on the surface of the moon. In the months leading up to their expedition, the Apollo II astronauts trained in a remote moon-like desert in the western United States. The area is home to several Native American communities, and there is a story – or legend – describing an encounter between the astronauts and one of the locals. One day as they were training, the astronauts came across an old Native American. The man asked them what they were doing there. They replied that they were part of a research expedition that would shortly travel to explore the moon. When the old man heard that, he fell silent for a few moments, and then asked the astronauts if they could do him a favour. ‘What do you want?’ they asked. ‘Well,’ said the old man, ‘the people of my tribe believe that holy spirits live on the moon. I was wondering if you could pass an important message to them from my people.’ ‘What’s the message?’ asked the astronauts. The man uttered something in his tribal language, and then asked the astronauts to repeat it again and again until they had memorised it correctly. ‘What does it mean?’ asked the astronauts. ‘Oh, I cannot tell you. It’s a secret that only our tribe and the moon spirits are allowed to know.’ When they returned to their base, the astronauts searched and searched until they found someone who could speak the tribal language, and asked him to translate the secret message. When they repeated what they had memorised, the translator started to laugh uproariously. When he calmed down, the astronauts asked him what it meant. The man explained that the sentence they had memorised so carefully said, ‘Don’t believe a single word these people are telling you. They have come to steal your lands.

Every sentence has a truth waiting at the end of it and the writer learns how to know it when he finally gets there. On one level this truth is the swing of the sentence, the beat and poise, but down deeper it's the integrity of the writer as he matches with the language. I've always seen myself in sentences. I begin to recognize myself, word by word, as I work through a sentence. The language of my books has shaped me as a man. There's a moral force in a sentence when it comes out right. It speaks the writer's will to live.

Self-control is not needed because the body is evil—the truth is just the opposite.  The body should be controlled with honor because it is worthy of honor.

Saint Bartleby's School for Young Gentlemen Annual Report Student: Artemis Fowl II Year: First Fees: Paid Tutor: Dr Po Language Arts As far as I can tell, Artemis has made absolutely no progress since the beginning of the year. This is because his abilities are beyond the scope of my experience. He memorizes and understands Shakespeare after a single reading. He finds mistakes in every exercise I administer, and has taken to chuckling gently when I attempt to explain some of the more complex texts. Next year I intend to grant his request and give him a library pass during my class. Mathematics Artemis is an infuriating boy. One day he answers all my questions correctly, and the next every answer is wrong. He calls this an example of the chaos theory, and says that he is only trying to prepare me for the real world. He says the notion of infinity is ridiculous. Frankly, I am not trained to deal with a boy like Artemis. Most of my pupils have trouble counting without the aid of their fingers. I am sorry to say, there is nothing I can teach Artemis about mathematics, but someone should teach him some manners. Social Studies Artemis distrusts all history texts, because he says history was written by the victors. He prefers living history, where survivors of certain events can actually be interviewed. Obviously this makes studying the Middle Ages somewhat difficult. Artemis has asked for permission to build a time machine next year during double periods so that the entire class may view Medieval Ireland for ourselves. I have granted his wish and would not be at all surprised if he succeeded in his goal. Science Artemis does not see himself as a student, rather as a foil for the theories of science. He insists that the periodic table is a few elements short and that the theory of relativity is all very well on paper but would not hold up in the real world, because space will disintegrate before lime. I made the mistake of arguing once, and young Artemis reduced me to near tears in seconds. Artemis has asked for permission to conduct failure analysis tests on the school next term. I must grant his request, as I fear there is nothing he can learn from me. Social & Personal Development Artemis is quite perceptive and extremely intellectual. He can answer the questions on any psychological profile perfectly, but this is only because he knows the perfect answer. I fear that Artemis feels that the other boys are too childish. He refuses to socialize, preferring to work on his various projects during free periods. The more he works alone, the more isolated he becomes, and if he does not change his habits soon, he may isolate himself completely from anyone wishing to be his friend, and, ultimately, his family. Must try harder.

Homer, in the second book of the Iliad says with fine enthusiasm, "Give me masturbation or give me death." Caesar, in his Commentaries, says, "To the lonely it is company; to the forsaken it is a friend; to the aged and to the impotent it is a benefactor. They that are penniless are yet rich, in that they still have this majestic diversion." In another place this experienced observer has said, "There are times when I prefer it to sodomy." Robinson Crusoe says, "I cannot describe what I owe to this gentle art." Queen Elizabeth said, "It is the bulwark of virginity." Cetewayo, the Zulu hero, remarked, "A jerk in the hand is worth two in the bush." The immortal Franklin has said, "Masturbation is the best policy." Michelangelo and all of the other old masters--"old masters," I will remark, is an abbreviation, a contraction--have used similar language. Michelangelo said to Pope Julius II, "Self-negation is noble, self-culture beneficent, self-possession is manly, but to the truly great and inspiring soul they are poor and tame compared with self-abuse." Mr. Brown, here, in one of his latest and most graceful poems, refers to it in an eloquent line which is destined to live to the end of time--"None knows it but to love it; none name it but to praise.

Dante was standing near the Ponte Vecchio, a bridge that crosses the Arno River in Florence. It was just before 1300… Dante saw Beatrice standing on the bridge. He was a young man, she even younger, and that vision contained the whole of eternity for him. Dante did not speak to her and saw her very little. And then Beatrice died, carried off by plague. Dante was stricken with the loss of his vision. She was the connection between his soul and Heaven itself, and from it the Divine Comedy was born. Six hundred fifty years later, during World War II, the Americans were chasing the German army up the Italian peninsula. The Germans were blowing up everything of aid to the progression of the American army, including the bridges across the Arno River. But no one wanted to blow up the Ponte Vecchio, because Beatrice had stood on it and Dante had written about her. So the German commandant made radio contact with the Americans and, in plain language, said they would leave the Ponte Vecchio intact if the Americans would promise not to use it. The promise was held. The bridge was not blown up, and not one American soldier or piece of equipment went across it. We’re such hard bitten people that we need hard bitten proof of things, and this is the most hard bitten fact I know to present to you. The bridge was spared, in a modern, ruthless war, because Beatrice had stood upon it.

Love begets love.

His Holiness the Fourteenth Dalai Lama feels quite at home in the world of Meister Eckhart, and His Holiness Pope John Paul II quotes the same Meister Eckhart on occasion in a sermon. Now, there’s a bridge builder between traditions! Should this come as a surprise? No, it shouldn’t surprise us, for Meister Eckhart is a mystic. The mystics of all traditions speak one and the same language, the language of religious experience. When

HENRY: Leave me out of it. They don’t count. Maybe Brodie got a raw deal, maybe he didn’t. I don’t know. It doesn’t count. He’s a lout with language. I can’t help somebody who thinks, or thinks he thinks, that editing a newspaper is censorship, or that throwing bricks is a demonstration while building tower blocks is social violence, or that unpalatable statement is provocation while disrupting the speaker is the exercise of free speech…Words don’t deserve that kind of malarkey. They’re innocent, neutral, precise, standing for this, describing that, meaning the other, so if you look after them you can build bridges across incomprehension and chaos. But when they get their corners knocked off, they’re no good any more, and Brodie knocks their corners off. I don’t think writers are sacred, but words are. They deserve respect. If you get the right ones in the right order, you can nudge the world a little or make a poem which children will speak for you when you’re dead. Act II, Scene 5, HENRY and ANNIE

To the guards who walked up and down outside, each car became a single organism which ate and drank and excreted through its ventilators. It talked or sometimes yelled through its ventilators, too. In went water and loaves of blackbread and sausage and cheese, and out came shit and piss and language.

What can you say about pain? Words can trace only the shadow of the thing itself. The reality of hard, sharp physical pain is like nothing else, and it is beyond language. The world is too much with us, day and night, but when we hurt, when we really hurt, the world melts and fades and becomes a ghost, a dim memory, a silly unimportant thing. Whatever ideals, dreams, loves, fears, and thoughts we might have had become ultimately unimportant. We are alone with our pain, it is the only force in the cosmos, the only thing of substance, the only thing that matters, and if the pain is bad enough and lasts long enough, if it is the sort of agony that goes on and on, then all the things that are our humanity melt before it and the proud sophisticated computer that is the human brain becomes capable of but a single thought: Make it stop, make it STOP! (from The Glass Flower)

The feelings and language of educated people, strange as it may be, are often more subject to the working of time. Its general encrypting. They are infected by secondary knowledge. By myths.

I have the impression of moving in the shadow of syllables, in regions before secrets, where language cannot yet answer the call of thought, in swamps where you risk sinking with every breath

When World War II erupted, colonialism was at its apogee. The courde of the war, however, its symbolic undertones, would sow the seeds of the system's defeat and demise. [...] The central subject, the essence, the core relations between Europeans and Africans during the colonial era, was the difference of race, of skin color. Everything-each eaxchange, connection, conflict-was translated into the language of black and white. [...] Into the African was inculcated the notion that the white man was untouchable, unconquerable, that whites constitute a homogenous, cohesive force. [...] Then, suddenly, Africans recruited into the British and French armies in Europe observed that the white men were fighting one another, shooting one another, destroying one another's cities. It was revelation, a surprise, a shock.

A handful of the senior officers listening to the speech disapproved of Patton’s coarse language. Patton could not care less. He believes that profanity is the language of the soldier, and that to speak to soldiers one must use words that will have the most impact.

Not long ago I was a guest on Real Time with Bill Maher, with one of America’s most prominent atheists. Wearing my clerical collar, I realized that I stood out among his guests. So I decided to announce to Bill that I, too, am an atheist. He seemed taken aback, so I explained that if we were talking about the God who hates poor people, immigrants, and gay folks, I don’t believe in that God either. Sometimes it helps to clarify our language.

Later, when Eve is created, Adam understands—as soon as he lays eyes on her—that men and women are fundamentally alike, yet different in complementary ways. Before she even speaks a word, Eve’s body reveals all this and more.  The body reveals the person. This phrase tells us all there is to know about the body. Science can examine our flesh in minute detail, down to our cells and even our DNA. But no amount of scientific exploration can replace the truth that our bodies reveal us, giving form to our innermost being and unique personality. Our bodies are sacramental—they make the invisible visible.

Culturally, however, Sicily had great advantages. Muslim, Byzantine, Italian, and German civilization met and mingled there as nowhere else. Greek and Arabic were still living languages in Sicily. Frederick learnt to speak six languages fluently, and in all six he was witty. He was at home in Arabian philosophy, and had friendly relations with Mohammedans, which scandalized pious Christians. He was a Hohenstaufen, and in Germany could count as a German. But in culture and sentiment he was Italian, with a tincture of Byzantine and Arab. His contemporaries gazed upon him with astonishment gradually turning into horror; they called him ‘wonder of the world and marvellous innovator’.

The letters released something, maybe a sense that he was not alone, that the world was a place where travelers in language could know the same things.

alas, how little can language say without seeming to say something wrong!

Particular law remaining in force, the use of the Latin language is to be preserved in the Latin rites.

Medicine, when it fails to cure, busies itself with changing the sense of verbs and pronouns.

George Orwell wrote, “Political language—and with variations this is true of all political parties, from Conservatives to Anarchists—is designed to make lies sound truthful and murder respectable.

There, whenever Mme Swann had anything to say to me which she did not wish the people at the next table or even the waiters who brought our tea to understand, she would say it in English, as though that had been a secret language known to our two selves alone. As it happened everyone in the place knew English—I alone had not yet learned the language, and was obliged to say so to Mme Swann in order that she might cease to make, about the people who were drinking tea or serving us with it, remarks which I guessed to be uncomplimentary without either my understanding or the person referred to missing a single word.

Some books about the Holocaust are more difficult to read than others. Some books about the Holocaust are nearly impossible to read. Not because one does not understand the language and concepts in the books, not because they are gory or graphic, but because such books are confrontational. They compel us to “think again,” or to think for the first time, about issues and questions we might rather avoid. Gabriel Wilensky’s book, Six Million Crucifixions: How Christian Antisemitism Paved the Road to the Holocaust is one book I found difficult, almost impossible to read. Why? Because I had to confront the terrible underside of Christian theology, an underside that contributed in no small part to the beliefs and attitudes too many Christians – Catholic, Protestant, and Orthodox – had imbibed throughout centuries of anti-Jewish preaching and teaching that “paved the road to the Holocaust.” I cannot say that I “liked” Gabriel Wilensky’s book, Six Million Crucifixions: How Christian Antisemitism Paved the Road to the Holocaust. I didn’t, but I can say it was instructive and forced me to think again about that Jew from Nazareth, Jesus, and about his message of universal love and service – “What you do for the least of my brothers [and sisters], you do for me” (Matthew 25: 40). As Abraham Joshua Heschel once said, the Holocaust did not begin with Auschwitz. The Holocaust began with words. And too many of those hate-filled words had their origin in the Christian Scriptures and were uttered by Christian preachers and teachers, by Christians generally, for nearly two millennia. Is it any wonder so many Christians stood by, even participated in, the destruction of the European Jews during the Nazi era and World War II? I recommend Six Million Crucifixions: How Christian Antisemitism Paved the Road to the Holocaust because all of us Christians – Catholic, Protestant, and Orthodox – must think again, or think for the first time, about how to teach and preach the Christian Scriptures – the “New Testament” writings – in such a way that the words we utter, the attitudes we encourage, do not demean, disrespect, or disregard our Jewish brothers and sisters, that our words do not demean, disrespect, or disregard Judaism. I hope the challenge is not an impossible one.

Hopper would later gain fame both as a teacher and as a pioneer in the development of high-level programming languages. Yet perhaps her best-known contribution came in the summer of 1945, when she and her colleagues were tracking down a glitch in the Mark II and discovered a large moth that had gotten crushed by one of the relay switches and shorted it out. She taped the dead moth into the logbook with the notation “First case of an actual bug being found.

The novel used to feed our search for meaning. Quoting Bill. It was the great secular transcendence. The Latin mass of language, character, occasional new truth. But our desperation has led us toward something larger and darker. So we turn to the news, which provides an unremitting mood of catastrophe. This is where we find emotional experience not available elsewhere. We don't need the novel. Quoting Bill. We don't even need catastrophes, necessarily. We only need the reports and predictions and warnings.

In the early months of World War II, San Francisco's Fill-more district, or the Western Addition, experienced a visible revolution. On the surface it appeared to be totally peaceful and almost a refutation of the term “revolution.” The Yakamoto Sea Food Market quietly became Sammy's Shoe Shine Parlor and Smoke Shop. Yashigira's Hardware metamorphosed into La Salon de Beauté owned by Miss Clorinda Jackson. The Japanese shops which sold products to Nisei customers were taken over by enterprising Negro businessmen, and in less than a year became permanent homes away from home for the newly arrived Southern Blacks. Where the odors of tempura, raw fish and cha had dominated, the aroma of chitlings, greens and ham hocks now prevailed. The Asian population dwindled before my eyes. I was unable to tell the Japanese from the Chinese and as yet found no real difference in the national origin of such sounds as Ching and Chan or Moto and Kano. As the Japanese disappeared, soundlessly and without protest, the Negroes entered with their loud jukeboxes, their just-released animosities and the relief of escape from Southern bonds. The Japanese area became San Francisco's Harlem in a matter of months. A person unaware of all the factors that make up oppression might have expected sympathy or even support from the Negro newcomers for the dislodged Japanese. Especially in view of the fact that they (the Blacks) had themselves undergone concentration-camp living for centuries in slavery's plantations and later in sharecroppers' cabins. But the sensations of common relationship were missing. The Black newcomer had been recruited on the desiccated farm lands of Georgia and Mississippi by war-plant labor scouts. The chance to live in two-or three-story apartment buildings (which became instant slums), and to earn two-and even three-figured weekly checks, was blinding. For the first time he could think of himself as a Boss, a Spender. He was able to pay other people to work for him, i.e. the dry cleaners, taxi drivers, waitresses, etc. The shipyards and ammunition plants brought to booming life by the war let him know that he was needed and even appreciated. A completely alien yet very pleasant position for him to experience. Who could expect this man to share his new and dizzying importance with concern for a race that he had never known to exist? Another reason for his indifference to the Japanese removal was more subtle but was more profoundly felt. The Japanese were not whitefolks. Their eyes, language and customs belied the white skin and proved to their dark successors that since they didn't have to be feared, neither did they have to be considered. All this was decided unconsciously.

Before World War II, when physics was primarily a European enterprise, physicists used the Greek language to name particles. Photon, electron, meson, baryon, lepton, and even hadron originated from the Greek. But later brash, irreverent, and sometimes silly Americans took over, and the names lightened up. Quark is a nonsense word from James Joyce’s Finnegan’s Wake, but from that literary high point, things went downhill. The distinctions between the different quark types are referred to by the singularly inappropriate term flavor. We might have spoken of chocolate, strawberry, vanilla, pistachio, cherry, and mint chocolate chip quarks but we don’t. The six flavors of quarks are up, down, strange, charmed, bottom, and top. At one point, bottom and top were considered too risqué, so for a brief time they became truth and beauty.

Service members will only stay on active duty if they can provide for their families—and DOD schools provide a world-class education that has proven time and again to be an incentive for sailors, soldiers, airmen and marines to reenlist. Military dependents that attend DoDDS schools are highly regarded by prestigious universities the world over for a number of reasons, but there’s one that you’d have a hard time replicating in a stateside school system: they’ve lived overseas, traveled the world, seen and experienced other cultures, learned foreign languages through immersion, and they’ve gained an understanding of the world that you can’t get in a traditional classroom. Add a rigorous curriculum and a long track record of high test scores throughout DoDDS, and it’s pretty easy to see why military kids are in such high demand.

There have been ample opportunities since 1945 to show that material superiority in war is not enough if the will to fight is lacking. In Algeria, Vietnam and Afghanistan the balance of economic and military strength lay overwhelmingly on the side of France, the United States, and the Soviet Union, but the will to win was slowly eroded. Troops became demoralised and brutalised. Even a political solution was abandoned. In all three cases the greater power withdrew. The Second World War was an altogether different conflict, but the will to win was every bit as important - indeed it was more so. The contest was popularly perceived to be about issues of life and death of whole communities rather than for their fighting forces alone. They were issues, wrote one American observer in 1939, 'worth dying for'. If, he continued, 'the will-to-destruction triumphs, our resolution to preserve civilisation must become more implacable...our courage must mount'. Words like 'will' and 'courage' are difficult for historians to use as instruments of cold analysis. They cannot be quantified; they are elusive of definition; they are products of a moral language that is regarded sceptically today, even tainted by its association with fascist rhetoric. German and Japanese leaders believed that the spiritual strength of their soldiers and workers in some indefinable way compensate for their technical inferiority. When asked after the war why Japan lost, one senior naval officer replied that the Japanese 'were short on spirit, the military spirit was weak...' and put this explanation ahead of any material cause. Within Germany, belief that spiritual strength or willpower was worth more than generous supplies of weapons was not confined to Hitler by any means, though it was certainly a central element in the way he looked at the world. The irony was that Hitler's ambition to impose his will on others did perhaps more than anything to ensure that his enemies' will to win burned brighter still. The Allies were united by nothing so much as a fundamental desire to smash Hitlerism and Japanese militarism and to use any weapon to achieve it. The primal drive for victory at all costs nourished Allied fighting power and assuaged the thirst for vengeance. They fought not only because the sum of their resources added up to victory, but because they wanted to win and were certain that their cause was just. The Allies won the Second World War because they turned their economic strength into effective fighting power, and turned the moral energies of their people into an effective will to win. The mobilisation of national resources in this broad sense never worked perfectly, but worked well enough to prevail. Materially rich, but divided, demoralised, and poorly led, the Allied coalition would have lost the war, however exaggerated Axis ambitions, however flawed their moral outlook. The war made exceptional demands on the Allied peoples. Half a century later the level of cruelty, destruction and sacrifice that it engendered is hard to comprehend, let alone recapture. Fifty years of security and prosperity have opened up a gulf between our own age and the age of crisis and violence that propelled the world into war. Though from today's perspective Allied victory might seem somehow inevitable, the conflict was poised on a knife-edge in the middle years of the war. This period must surely rank as the most significant turning point in the history of the modern age.

Frederick II of Prussia (known as “the Great,” reigned 1740–1786) famously ran his Berlin court—and the associated Academy of Sciences—in French. When Voltaire visited in 1750, he wrote to the Marquis de Thibouville that “I find myself here in France. One speaks only our language. German is for the soldiers and for the horses; it is only necessary on the road.”187f

The body reveals the person. This phrase tells us all there is to know about the body. Science can examine our flesh in minute detail, down to our cells and even our DNA. But no amount of scientific exploration can replace the truth that our bodies reveal us, giving form to our innermost being and unique personality. Our bodies are sacramental—they make the invisible visible.

This paraphrase not only sounds rationalistic but is meant to be so, for despite every effort the modern mind no longer understands our two-thousand-year-old theological language unless it “accords with reason.” As a result, the danger that lack of understanding will be replaced by lip-service, affectation, and forced belief or else by resignation and indifference has long since come to pass.

there is meaning in the one popular ballad to come out of World War II. “Roger Young” has the line, “O we’ve got no time for glory in the infantry.” The language of business was increasingly applied to war, as when “soldier” and “sailor” were displaced by the neuter “servicemen.” To say “Our boy is in service” instead of “Our son is fighting for his native land” pretty well empties out the heroic strain. The

Genesis 1 says that man was created in the image of God. In Genesis 2, he becomes the subject of a covenant with God. A person is meant to be a partner of God. He must discern and choose between right and wrong, life and death. Among all living creatures of the visible world, man alone has been chosen for communion with God. Every human person has a unique, exclusive, unrepeatable relationship with God himself.

The English language has been thrust upon Americans. And it is wrong. As static and immobile as are the English, just so ever-moving are Americans. Here is a huge country. Not a mere island. Naturally people move. And they need a moving language. A language that can interpret American life. Nouns and adjectives won't express American life. They are too weak, too immobile. But verbs, adverbs, prepositions and the like, ah, they are moving, just as Americans. Obviously we cannot suddenly junk the English language and adopt some other tongue. English is too connotative, too close to us. Our problem is to adapt the English language to American needs. To make it move with us Americans. That is the problem--to write things as they are, not as they seem. our aim must be not to explain things, but to write the thing itself, and thereby in itself be self explanatory.

Yes, man is a physical being. But already, on the first page of the Bible, we learn that man can’t be explained as a merely physical being—a collection of cells, tissues, and organs. Human beings transcend the categories of chemistry and biology. Ultimately, man can only be understood in relation to God. This great mystery of creation—that we are created in God’s image—is the key reference point for understanding all aspects of humanity, including our sexuality.

i. Never use a metaphor, simile or other figure of speech which you are used to seeing in print. ii. Never use a long word where a short one will do. iii. If it is possible to cut a word out, always cut it out. iv. Never use the passive where you can use the active. v. Never use a foreign phrase, a scientific word or a jargon word if you can think of an everyday English equivalent. vi. Break any of these rules sooner than say anything outright barbarous.

Even natural languages have personalities. 'Escapement' is the name of a device, a toothed wheel, that controls the motion of the hands of the clock. The word has connotations of gaining freedom. The German equivalent is 'Hemmung.' It means 'restraint,' and also, 'inhibition.' It conjures up images of of losing freedom. In describing a presumably emotionally neutral gadget, the two languages perceive in its functions two diametrically opposite states of human condition.

The path of self-mastery is not easy, especially for a person who has grown accustomed to giving in to his impulses rather than controlling them. If he perseveres, though, such a person will feel a growing sense of his own dignity. He will begin to experience the body as a gift, and sexuality as a sign of communion—a reflection of God’s love. Freedom, the fruit of self-control, is the foundation for love between persons. This is why love can only flourish where there is purity of heart.

1 and 2. The United States represents less than 5 percent of the world’s population; it consumes more than 25 percent of the world’s resources. This is accomplished to a large degree through the exploitation of other countries, primarily in the developing world. Point 3. The United States maintains the largest and most sophisticated military in the world. Although this empire has been built primarily through economics—by EHMs—world leaders understand that whenever other measures fail, the military will step in, as it did in Iraq. Point 4. The English language and American culture dominate the world. Points 5 and 6. Although the United States does not tax countries directly, and the dollar has not replaced other currencies in local markets, the corporatocracy does impose a subtle global tax and the dollar is in fact the standard currency for world commerce. This process began at the end of World War II when the gold standard was modified; dollars could no longer be converted by individuals, only by governments. During the 1950s and 1960s, credit purchases were made abroad to finance America’s growing consumerism, the Korean and Vietnam Wars, and Lyndon B. Johnson’s Great Society. When foreign businessmen tried to buy goods and ser vices back from the United States, they found that inflation had reduced the value of their dollars—in effect, they paid an indirect tax. Their governments demanded debt settlements in gold. On August 15, 1971, the Nixon administration refused and dropped the gold standard altogether.   Washington

Despite shared language, ethnicity, and culture, alliances nurtured deep, long-standing hostilities toward one another, the original source of which was often unknown. They had always been enemies, and so they remained enemies. Indeed, hostility between alliances defined the natives’ lives. If covered by a glass roof, the valley would’ve been a terrarium of human conflict, an ecosystem fueled by sunshine, river water, pigs, sweet potatoes, and war among neighbors. Their ancestors told them that waging war was a moral obligation and a necessity of life. Men said, “If there is no war, we will die.” War’s permanence was even part of the language. If a man said “our war,” he structured the phrase the same way he’d describe an irrevocable fact. If he spoke of a possession such as “our wood,” he used different parts of speech. The meaning was clear: ownership of wood might change, but wars were forever. When compared with the causes of World War II, the motives underlying native wars were difficult for outsiders to grasp. They didn’t fight for land, wealth, or power. Neither side sought to repel or conquer a foreign people, to protect a way of life, or to change their enemies’ beliefs, which both sides already shared. Neither side considered war a necessary evil, a failure of diplomacy, or an interruption of a desired peace. Peace wasn’t waiting on the far side of war. There was no far side. War moved through different phases in the valley. It ebbed and flowed. But it never ended. A lifetime of war was an inheritance every child could count on.

Okay," she murmured. "I love you." "I love you too." She looked up at Holgar and realized that he didn't understand. She could feel her heartbeat speeding up, and she shook her head. His smile began to fade. "Not as a friend, or as a partner. Holgar, I—I love you, and I want to be with you." His smile faded, and his eyes took on a strange look. She could feel herself beginning to panic. He doesn't feel the same way. That's okay. At least I told him. "Like a mate?" he asked. She almost started laughing. A mate was British slang for a best friend. But that's not what Holgar was likely referencing. He was a werewolf, and they called their spouses mates. "Like a mate," she said, managing not to giggle at the unexpected language barrier. He still looked confused and a little lost. "For helvede," she said, using his favourite curse word. And then she leaned forward and kissed him. She tasted surprise on his lips for just a moment, and then he wrapped his arms around her and crushed her to him. she would have to do a healing spell on her bruised ribs later, but at the moment she didn't care. All she cared about was the passion, the yearning, she felt from him. When at last they broke apart, she whispered again, "I love you." "I love you too," he said. And looking into his eyes this time, she knew that they were talking about the same thing. "So, do we want to give us a shot?" she asked, breathless. He looked at her, confusion again returning to his eyes. "You love me, ja?" "Yes, ja," she said. He grinned at her. His eyes danced. "Then marry me.

... from My Pretty Pony short story Grandpa, watching him closely seemed to read all this in the boy's brown eyes, to know all the words for all the things the boy could never have found a way to tell, things that could not escape him because his mouth could never articulate the language of his heart. And then Grandpa nodded, as if he wanted to confirm this very idea, and suddenly Clive was terrified that Grandpa would spoil everything by saying something soft and soothing and meaningless. "Sure," he would say, "I know all about it, Clivey- I was a boy once myself, you know." But he didn't.

Thus it is that the statement on the Jews issued by Vatican II in 1965 was nothing more (or less) than a forceful restatement of the traditional church teachings in language appropriate for the time. Unfortunately, this particular manifestation of anti-Catholic history lives on with renewed venom in recent indictments of Pope Pius XII as Hitler’s collaborator in the Holocaust, which also is said to be quite in keeping with the pope’s support of Franco and the Spanish fascists. Ironically, this historical libel has mainly been propagated by alienated Catholics, while the most compelling support for the pope has come from Jews.

Think of twentieth-century Germans, for example. In less than a hundred years the Germans organized themselves into six very different systems: the Hohenzollern Empire, the Weimar Republic, the Third Reich, the German Democratic Republic (aka communist East Germany), the Federal Republic of Germany (aka West Germany), and finally democratic reunited Germany. Of course the Germans kept their language and their love of beer and bratwurst. But is there some unique German essence that distinguishes them from all other nations and that has remained unchanged from Wilhelm II to Angela Merkel? And if you do come up with something, was it also there a thousand years ago, or five thousand years ago?

What renders you incapable of such a rudeness, is nothing but a regard to the general rules of civility and hospitality, which prohibit it. … But if without regard to these general rules, even the duties of politeness, which are so easily observed, and which one can scarce have any serious motive to violate, would yet be so frequently violated, that what would become of the duties of justice, of truth, of chastity, of fidelity, which it is often so difficult to observe, and which there may be so many strong motives to violate? But upon the tolerable observance of these duties, depends the very existence of human society, which would crumble into nothing if mankind were not generally impressed with a reverence for those important rules of conduct.

A heavy sentence, my most sovereign liege, And all unlook'd for from your Highness' mouth. A dearer merit, not so deep a maim As to be cast forth in the common air, Have I deserved at your Highness' hands. The language I have learnt these forty years, My native English, now I must forgo; And now my tongue's use is to me no more Than an unstringed viol or a harp; Or like a cunning instrument cas'd up Or, being open, put into his hands That knows no touch to tune the harmony. Within my mouth you have engaol'd my tongue, Doubly portcullis'd with my teeth and lips; And dull, unfeeling, barren ignorance Is made my gaoler to attend on me. I am too old to fawn upon a nurse, Too far in years to be a pupil now. What is thy sentence, then, but speechless death, Which robs my tongue from breathing native breath?

healthy deep limbic pathways. Then a bond or connectedness between the parents and the baby can begin to grow. Without love and affection, the baby does not develop appropriate deep limbic connectedness and thus never learns to trust or connect. He feels lonely and insecure, and becomes irritable and unresponsive. Touch is critical to life itself. In a barbaric thirteenth-century experiment, German Emperor Frederick II wanted to know what language and words children would speak if they were raised without hearing any words at all. He took a number of infants from their homes and put them with people who fed them but had strict instructions not to touch, cuddle, or talk to them. The babies never spoke a word. They all died before they could speak. Even though the language experiment was a failure, it resulted in an important discovery: Touch is essential to life. Salimbene, a historian of the time, wrote of the experiment in 1248, “They could not live without

Lucas de Heere’s painting from the 1570s, now at Sudeley Castle, its subject precisely Henry VIII’s family (see Plate 4). It is a portrait with no sense of chronology. The old king sits in full vigour on his throne, handing over his sword to an Edward who is well into his teens. On the king’s right hand is his elder daughter Mary, with the husband who by the 1570s was something of an embarrassing national memory, Philip II of Spain. While Philip and Mary are depicted with perfect fairness, and in what might be considered the position of honour, they yield in size and in body language to the star of the picture, Queen Elizabeth I, who upstages everyone else. The only figure as big as her is the lady whom she appears to be introducing to the gratified company, the personification of Peace. The message is clear: after all the upsets caused by her jovial but terrifying parent and her unsatisfactory siblings, Elizabeth is complacently pointing (literally) to her own achievement, a nation united in harmony.

You will tell me that there always exists a chasm between the world depicted in novels and films and the world that people actually live in. It is the chasm between the world mediated by art and the world unmediated by art, formless and drab. You are absolutely right. The gap that my mother felt was not necessarily any deeper than the gap felt by a European girl who loved books and films. Yet there is one critical difference. For in my mother's case, the chasm between the world of art and real life also symbolized something more: the asymmetrical relationship I mentioned earlier—the asymmetrical relationship between those who live only in a universal temporality and those who live in both a universal and a particular one. To make this discussion a little more concrete, let me introduce a character named Francoise. Francoise is a young Parisienne living before World War II. Like my mother, she loves reading books and watching films. Also like my mother, she lives in a small apartment with her mother, who is old, shabby looking, and illiterate. One day Francoise, full of artistic aspirations, writes an autobiographical novel. It is the tale of her life torn between the world of art and the world of reality. (Not an original tale, I must say.) The novel is well received in France. Several hundred Japanese living in Japan read this novel in French, and one of them decides to translate it into Japanese. My mother reads the novel. She identifies with the heroine and says to herself, "This girl is just like me!" Moved, my mother, also full of artistic aspirations, writes her own autobiography. That novel is well received in Japan but is not translated into French—or any other European language, for that matter. The number of Europeans who read Japanese is just too small. Therefore, only Japanese readers can share the plight of my mother's life. For other readers in the world, it's as if her novel never existed. It's as if she herself never existed. Even if my mother had written her novel first, Francoise would never have read it and been moved by it.

Fragments for Subduing the Silence” I. The powers of language are the solitary ladies who sing, desolate, with this voice of mine that I hear from a distance. And far away, in the black sand, lies a girl heavy with ancestral music. Where is death itself? I have wanted clarity in light of my lack of light. Branches die in the memory. The girl lying in the sand nestles into me with her wolf mask. The one she couldn’t stand anymore and that begged for flames and that we set on fire. II. When the roof tiles blow away from the house of language, and words no longer keep—that is when I speak. The ladies in red have lost themselves in their masks. Though they will return to sob among the flowers. Death is no mute. I hear the song of the mourners sealing the clefts of silence. I listen and the sweetness of your crying brings life to my grey silence. III. Death has restored to silence its own bewitching charm. And I will not say my poem and I will say it. Even if (here, now) the poem has no feeling, no future. Boston Review: Three Poems April 15, 2015

I now turn to a *subjective* consideration that belongs here; yet I can give even less distinctness to it than to the objective consideration just discussed, for I shall be able to express it only by image and simile. Why is our consciousness brighter and more distinct the farther it reaches outwards, so that its greatest clearness lies in sense perception, which already half belongs to things outside us; and, on the other hand, becomes more obscure as we go inwards, and leads, when followed to its innermost recesses, into a darkness in which all knowledge ceases? Because, I say, consciousness presupposes *individuality*; but this belongs to the mere phenomenon, since, as the plurality of the homogeneous, it is conditioned by the forms of the phenomenon, time and space. On the other hand, our inner nature has its root in what is no longer phenomenon but thing-in-itself, to which therefore the forms of the phenomenon do not reach; and in this way, the chief conditions of individuality are wanting, and distinct consciousness ceases therewith. In this root-point of existence the difference of beings ceases, just as that of the radii of a sphere ceases at the centre. As in the sphere the surface is produced by the radii ending and breaking off, so consciousness is possible only where the true inner being runs out into the phenomenon. Through the forms of the phenomenon separate individuality becomes possible, and on this individuality rests consciousness, which is on this account confined to phenomena. Therefore everything distinct and really intelligible in our consciousness always lies only outwards on this surface on the sphere. But as soon as we withdraw entirely from this, consciousness forsakes us―in sleep, in death, and to a certain extent also in magnetic or magic activity; for all these lead through the centre. But just because distinct consciousness, as being conditioned by the surface of the sphere, is not directed towards the centre, it recognizes other individuals certainly as of the same kind, but not as identical, which, however, they are in themselves. Immortality of the individual could be compared to the flying off at a tangent of a point on the surface; but immortality, by virtue of the eternity of the true inner being of the whole phenomenon, is comparable to the return of that point on the radius to the centre, whose mere extension is the surface. The will as thing-in-itself is entire and undivided in every being, just as the centre is an integral part of every radius; whereas the peripheral end of this radius is in the most rapid revolution with the surface that represents time and its content, the other end at the centre where eternity lies, remains in profoundest peace, because the centre is the point whose rising half is no different from the sinking half. Therefore, it is said also in the *Bhagavad-Gita*: *Haud distributum animantibus, et quasi distributum tamen insidens, animantiumque sustentaculum id cognoscendum, edax et rursus genitale* (xiii, 16, trans. Schlegel) [Undivided it dwells in beings, and yet as it were divided; it is to be known as the sustainer, annihilator, and producer of beings]. Here, of course, we fall into mystical and metaphorical language, but it is the only language in which anything can be said about this wholly transcendent theme.

You find nothing like that among humans. Yes, human groups may have distinct social systems, but these are not genetically determined, and they seldom endure for more than a few centuries. Think of twentieth-century Germans, for example. In less than a hundred years the Germans organised themselves into six very different systems: the Hohenzollern Empire, the Weimar Republic, the Third Reich, the German Democratic Republic (aka communist East Germany), the Federal Republic of Germany (aka West Germany), and finally democratic reunited Germany. Of course the Germans kept their language and their love of beer and bratwurst. But is there some unique German essence that distinguishes them from all other nations, and that has remained unchanged from Wilhelm II to Angela Merkel? And if you do come up with something, was it also there 1,000 years ago, or 5,000 years ago? The (unratified) Preamble of the European Constitution begins by stating that it draws inspiration ‘from the cultural, religious and humanist inheritance of Europe, from which “have developed the universal values of the inviolable and inalienable rights of the human person, democracy, equality, freedom and the rule of law’.3 This may easily give one the impression that European civilisation is defined by the values of human rights, democracy, equality and freedom. Countless speeches and documents draw a direct line from ancient Athenian democracy to the present-day EU, celebrating 2,500 years of European freedom and democracy. This is reminiscent of the proverbial blind man who takes hold of an elephant’s tail and concludes that an elephant is a kind of brush. Yes, democratic ideas have been part of European culture for centuries, but they were never the whole. For all its glory and impact, Athenian democracy was a half-hearted experiment that survived for barely 200 years in a small corner of the Balkans. If European civilisation for the past twenty-five centuries has been defined by democracy and human rights, what are we to make of Sparta and Julius Caesar, of the Crusaders and the conquistadores, of the Inquisition and the slave trade, of Louis XIV and Napoleon, of Hitler and Stalin? Were they all intruders from some foreign civilisation?

We noted in Section II that an increasing reliance on textbooks or their equivalent was an invariable concomitant of the emergence of a first paradigm in any field of science. The concluding section of this essay will argue that the domination of a mature science by such texts significantly differentiates its developmental pattern from that of other fields. For the moment let us simply take it for granted that, to an extent unprecedented in other fields, both the layman’s and the practitioner’s knowledge of science is based on textbooks and a few other types of literature derived from them. Textbooks, however, being pedagogic vehicles for the perpetuation of normal science, have to be rewritten in whole or in part whenever the language, problem-structure, or standards of normal science change. In short, they have to be rewritten in the aftermath of each scientific revolution, and, once rewritten, they inevitably disguise not only the role but the very existence of the revolutions that produced them. Unless he has personally experienced a revolution in his own lifetime, the historical sense either of the working scientist or of the lay reader of textbook literature extends only to the outcome of the most recent revolutions in the field. Textbooks thus begin by truncating the scientist’s sense of his discipline’s history and then proceed to supply a substitute for what they have eliminated. Characteristically, textbooks of science contain just a bit of history, either in an introductory chapter or, more often, in scattered references to the great heroes of an earlier age. From such references both students and professionals come to feel like participants in a long-standing historical tradition. Yet the textbook-derived tradition in which scientists come to sense their participation is one that, in fact, never existed. For reasons that are both obvious and highly functional, science textbooks (and too many of the older histories of science) refer only to that part of the work of past scientists that can easily be viewed as contributions to the statement and solution of the texts’ paradigm problems. Partly by selection and partly by distortion, the scientists of earlier ages are implicitly represented as having worked upon the same set of fixed problems and in accordance with the same set of fixed canons that the most recent revolution in scientific theory and method has made seem scientific. No wonder that textbooks and the historical tradition they imply have to be rewritten after each scientific revolution. And no wonder that, as they are rewritten, science once again comes to seem largely cumulative.

It happens, therefore, that readers of the book, or of any other book built about a central concept, fall into three mutually exclusive classes: (I) The class of those who miss the central concept-(I have known a learned historian to miss it) -not through any fault of their own,-they are often indeed well meaning and amiable people,-but simply because they are not qualified for conceptual thinking save that of the commonest type. (II) The class of those who seem to grasp the central concept and then straightway show by their manner of talk that they have not really grasped it but have at most got hold of some of its words. Intellectually such readers are like the familiar type of undergraduate who "flunks" his mathematical examinations but may possibly "pull through" in a second attempt and so is permitted, after further study, to try again. (III) The class of those who firmly seize the central concept and who by meditating upon it see more and more clearly the tremendous reach of its implications. If it were not for this class, there would be no science in the world nor genuine philosophy. But the other two classes are not aware of the fact for they are merely "verbalists" In respect of such folk, the "Behaviorist" school of psychology is right for in the psychology of classes (I) and (II) there is no need for a chapter on "Thought Processes"- it is sufficient to have one on "The Language Habit.

Points 1 and 2. The United States represents less than 5 percent of the world’s population; it consumes more than 25 percent of the world’s resources. This is accomplished to a large degree through the exploitation of other countries, primarily in the developing world. Point 3. The United States maintains the largest and most sophisticated military in the world. Although this empire has been built primarily through economics—by EHMs—world leaders understand that whenever other measures fail, the military will step in, as it did in Iraq. Point 4. The English language and American culture dominate the world. Points 5 and 6. Although the United States does not tax countries directly, and the dollar has not replaced other currencies in local markets, the corporatocracy does impose a subtle global tax and the dollar is in fact the standard currency for world commerce. This process began at the end of World War II when the gold standard was modified; dollars could no longer be converted by individuals, only by governments. During the 1950s and 1960s, credit purchases were made abroad to finance America’s growing consumerism, the Korean and Vietnam Wars, and Lyndon B. Johnson’s Great Society. When foreign businessmen tried to buy goods and ser vices back from the United States, they found that inflation had reduced the value of their dollars—in effect, they paid an indirect tax. Their governments demanded debt settlements in gold.

To understand why it is no longer an option for geneticists to lock arms with anthropologists and imply that any differences among human populations are so modest that they can be ignored, go no further than the “genome bloggers.” Since the genome revolution began, the Internet has been alive with discussion of the papers written about human variation, and some genome bloggers have even become skilled analysts of publicly available data. Compared to most academics, the politics of genome bloggers tend to the right—Razib Khan17 and Dienekes Pontikos18 post on findings of average differences across populations in traits including physical appearance and athletic ability. The Eurogenes blog spills over with sometimes as many as one thousand comments in response to postings on the charged topic of which ancient peoples spread Indo-European languages,19 a highly sensitive issue since as discussed in part II, narratives about the expansion of Indo-European speakers have been used as a basis for building national myths,20 and sometimes have been abused as happened in Nazi Germany.21 The genome bloggers’ political beliefs are fueled partly by the view that when it comes to discussion about biological differences across populations, the academics are not honoring the spirit of scientific truth-seeking. The genome bloggers take pleasure in pointing out contradictions between the politically correct messages academics often give about the indis​tingu​ishab​ility of traits across populations and their papers showing that this is not the way the science is heading.

Treating Abuse Today (Tat), 3(4), pp. 26-33 Freyd: I see what you're saying but people in psychology don't have a uniform agreement on this issue of the depth of -- I guess the term that was used at the conference was -- "robust repression." TAT: Well, Pamela, there's a whole lot of evidence that people dissociate traumatic things. What's interesting to me is how the concept of "dissociation" is side-stepped in favor of "repression." I don't think it's as much about repression as it is about traumatic amnesia and dissociation. That has been documented in a variety of trauma survivors. Army psychiatrists in the Second World War, for instance, documented that following battles, many soldiers had amnesia for the battles. Often, the memories wouldn't break through until much later when they were in psychotherapy. Freyd: But I think I mentioned Dr. Loren Pankratz. He is a psychologist who was studying veterans for post-traumatic stress in a Veterans Administration Hospital in Portland. They found some people who were admitted to Veteran's hospitals for postrraumatic stress in Vietnam who didn't serve in Vietnam. They found at least one patient who was being treated who wasn't even a veteran. Without external validation, we just can't know -- TAT: -- Well, we have external validation in some of our cases. Freyd: In this field you're going to find people who have all levels of belief, understanding, experience with the area of repression. As I said before it's not an area in which there's any kind of uniform agreement in the field. The full notion of repression has a meaning within a psychoanalytic framework and it's got a meaning to people in everyday use and everyday language. What there is evidence for is that any kind of memory is reconstructed and reinterpreted. It has not been shown to be anything else. Memories are reconstructed and reinterpreted from fragments. Some memories are true and some memories are confabulated and some are downright false. TAT: It is certainly possible for in offender to dissociate a memory. It's possible that some of the people who call you could have done or witnessed some of the things they've been accused of -- maybe in an alcoholic black-out or in a dissociative state -- and truly not remember. I think that's very possible. Freyd: I would say that virtually anything is possible. But when the stories include murdering babies and breeding babies and some of the rather bizarre things that come up, it's mighty puzzling. TAT: I've treated adults with dissociative disorders who were both victimized and victimizers. I've seen previously repressed memories of my clients' earlier sexual offenses coming back to them in therapy. You guys seem to be saying, be skeptical if the person claims to have forgotten previously, especially if it is about something horrible. Should we be equally skeptical if someone says "I'm remembering that I perpetrated and I didn't remember before. It's been repressed for years and now it's surfacing because of therapy." I ask you, should we have the same degree of skepticism for this type of delayed-memory that you have for the other kind? Freyd: Does that happen? TAT: Oh, yes. A lot.

Starting probably with those conversations so long ago with Aunt Sarah Jane, I have learned to understand the old structure of racism as a malevolent convention, the malevolence of which is hard to locate in the conscious intentions of most people. It was a circumstance that was mostly taken for granted. It was inexcusable, and yet we had the formidable excuse of being used to it. It was an injustice both accommodated and varyingly obscured not only by daily custom, but also by the exigencies and preoccupations of daily life. We left the issue alone, not exactly by ignoring it, but by observing an elaborate etiquette that permitted us to ignore it. White people who wished to think well of themselves did not use the language of racial insult in front of black people. But the problem for us white people, as we had finally to understand, was that we could not be selectively complicit. To be complicit at all, even thoughtlessly by custom, was to be complicit in the whole extent and reach of the injustice. It is hard for a customary indifference to unstick itself from the abominations to which it tacitly consents. But we were used to it. What is hardest to get used to maybe, once you are aware, is the range of things humans are able to get used to. I was more used to this once than I am now. Aunt Sarah Jane’s plain talk of racial injustice as she knew it, thereby introducing the fester of it into the conscience of a small boy, who knew it only as the accepted way and a mandatory etiquette, was by the measure of that time remarkable. To the extent that her talk was a discomfort and an instruction, it was a service.

In the months leading up to their expedition, the Apollo II astronauts trained in a remote moon-like desert in the western United States. The area is home to several Native American communities, and there is a story – or legend – describing an encounter between the astronauts and one of the locals. One day as they were training, the astronauts came across an old Native American. The man asked them what they were doing there. They replied that they were part of a research expedition that would shortly travel to explore the moon. When the old man heard that, he fell silent for a few moments, and then asked the astronauts if they could do him a favour. ‘What do you want?’ they asked. ‘Well,’ said the old man, ‘the people of my tribe believe that holy spirits live on the moon. I was wondering if you could pass an important message to them from my people.’ ‘What’s the message?’ asked the astronauts. The man uttered something in his tribal language, and then asked the astronauts to repeat it again and again until they had memorised it correctly. ‘What does it mean?’ asked the astronauts. ‘Oh, I cannot tell you. It’s a secret that only our tribe and the moon spirits are allowed to know.’ When they returned to their base, the astronauts searched and searched until they found someone who could speak the tribal language, and asked him to translate the secret message. When they repeated what they had memorised, the translator started to laugh uproariously. When he calmed down, the astronauts asked him what it meant. The man explained that the sentence they had memorised so carefully said, ‘Don’t believe a single word these people are telling you. They have come to steal your lands.

On 20 July 1969, Neil Armstrong and Buzz Aldrin landed on the surface of the moon. In the months leading up to their expedition, the Apollo II astronauts trained in a remote moon-like desert in the western United States. The area is home to several Native American communities, and there is a story –or legend –describing an encounter between the astronauts and one of the locals. One day as they were training, the astronauts came across an old Native American. The man asked them what they were doing there. They replied that they were part of a research expedition that would shortly travel to explore the moon. When the old man heard that, he fell silent for a few moments, and then asked the astronauts if they could do him a favour. ‘What do you want?’ they asked. ‘Well,’ said the old man, ‘the people of my tribe believe that holy spirits live on the moon. I was wondering if you could pass an important message to them from my people.’ ‘What’s the message?’ asked the astronauts. The man uttered something in his tribal language, and then asked the astronauts to repeat it again and again until they had memorised it correctly. ‘What does it mean?’ asked the astronauts. ‘Oh, I cannot tell you. It’s a secret that only our tribe and the moon spirits are allowed to know.’ When they returned to their base, the astronauts searched and searched until they found someone who could speak the tribal language, and asked him to translate the secret message. When they repeated what they had memorised, the translator started to laugh uproariously. When he calmed down, the astronauts asked him what it meant. The man explained that the sentence they had memorised so carefully said, ‘Don’t believe a single word these people are telling you. They have come to steal your lands.

Like stress, emotion is a concept we often invoke without a precise sense of its meaning. And, like stress, emotions have several components. The psychologist Ross Buck distinguishes between three levels of emotional responses, which he calls Emotion I, Emotion II and Emotion III, classified according to the degree we are conscious of them. Emotion III is the subjective experience, from within oneself. It is how we feel. In the experience of Emotion III there is conscious awareness of an emotional state, such as anger or joy or fear, and its accompanying bodily sensations. Emotion II comprises our emotional displays as seen by others, with or without our awareness. It is signalled through body language — “non-verbal signals, mannerisms, tones of voices, gestures, facial expressions, brief touches, and even the timing of events and pauses between words. [They] may have physiologic consequences — often outside the awareness of the participants.” It is quite common for a person to be oblivious to the emotions he is communicating, even though they are clearly read by those around him. Our expressions of Emotion II are what most affect other people, regardless of our intentions. A child’s displays of Emotion II are also what parents are least able to tolerate if the feelings being manifested trigger too much anxiety in them. As Dr. Buck points out, a child whose parents punish or inhibit this acting-out of emotion will be conditioned to respond to similar emotions in the future by repression. The self-shutdown serves to prevent shame and rejection. Under such conditions, Buck writes, “emotional competence will be compromised…. The individual will not in the future know how to effectively handle the feelings and desires involved. The result would be a kind of helplessness.” The stress literature amply documents that helplessness, real or perceived, is a potent trigger for biological stress responses. Learned helplessness is a psychological state in which subjects do not extricate themselves from stressful situations even when they have the physical opportunity to do so. People often find themselves in situations of learned helplessness — for example, someone who feels stuck in a dysfunctional or even abusive relationship, in a stressful job or in a lifestyle that robs him or her of true freedom. Emotion I comprises the physiological changes triggered by emotional stimuli, such as the nervous system discharges, hormonal output and immune changes that make up the flight-or-fight reaction in response to threat. These responses are not under conscious control, and they cannot be directly observed from the outside. They just happen. They may occur in the absence of subjective awareness or of emotional expression. Adaptive in the acute threat situation, these same stress responses are harmful when they are triggered chronically without the individual’s being able to act in any way to defeat the perceived threat or to avoid it. Self-regulation, writes Ross Buck, “involves in part the attainment of emotional competence, which is defined as the ability to deal in an appropriate and satisfactory way with one’s own feelings and desires.” Emotional competence presupposes capacities often lacking in our society, where “cool” — the absence of emotion — is the prevailing ethic, where “don’t be so emotional” and “don’t be so sensitive” are what children often hear, and where rationality is generally considered to be the preferred antithesis of emotionality. The idealized cultural symbol of rationality is Mr. Spock, the emotionally crippled Vulcan character on Star Trek.

The Naked Truth When the gift-giving meaning of the body is obscured, distorted, or misrepresented, art becomes a lie. This is what happens in pornography. The body—which was created to be a free gift from one person to another—is depersonalized and reduced to an object for lust. This concern for human dignity goes against the grain of “naturalism” in art. The so-called naturalists demand the right to reproduce “everything that is human.” What others call pornography, they defend as a realistic depiction of humanity. But in the end, it is precisely this—the whole truth about man—that is lost when privacy is violated and the body is reduced to an object for lust. In order to speak of true realism in art, the full truth about man as created in the image of God must be considered. In this respect, the principles governing interpersonal relations still apply within the realm of art. The naked human body has a “language.” It expresses the spirit. When given in trust and love, the body is the basis of a communion of persons. Because the naked human body has such importance, it must be depicted with great care to preserve its meaning in art. Only within certain boundaries can the truth about the body be preserved. In film, photography, and mass media, there is a dangerous tendency to separate the body from the person. Reproduced on paper or on screen, the naked body can cease to communicate the person. It often becomes, instead, an anonymous object. Because the glory and beauty of the human body is at stake, we cannot remain indifferent to culture. We do not oppose pornography out of a narrow, puritanical idea of morality. Nor do we oppose it out of a Manichaean fear or hatred of the body, as is often asserted. The exact opposite is true. We oppose pornography out of respect for the dignity of the body.

Such words are pleasing in the ear of the father of spirits. He is not a God to accept the flattery which declares him above obligation to his creatures; a God to demand of them a righteousness different from his own; a God to deal ungenerously with his poverty-stricken children; a God to make severest demands upon his little ones! Job is confident of receiving justice. There is a strange but most natural conflict of feeling in him. His faith is in truth profound, yet is he always complaining. It is but the form his faith takes in his trouble. Even while he declares the hardness and unfitness of the usage he is receiving, he yet seems assured that, to get things set right, all he needs is admission to the presence of God—an interview with the Most High. To be heard must be to have justice. He uses language which, used by any living man, would horrify the religious of the present day, in proportion to the lack of truth in them, just as it horrified his three friends, the honest pharisees of the time, whose religion was 'doctrine' and rebuke. God speaks not a word of rebuke to Job for the freedom of his speech:—he has always been seeking such as Job to worship him. It is those who know only and respect the outsides of religion, such as never speak or think of God but as the Almighty or Providence, who will say of the man who would go close up to God, and speak to him out of the deepest in the nature he has made, 'he is irreverent.' To utter the name of God in the drama—highest of human arts, is with such men blasphemy. They pay court to God, not love him; they treat him as one far away, not as the one whose bosom is the only home. They accept God's person. 'Shall not his excellency'—another thing quite than that you admire—' make you afraid? Shall not his dread'—another thing quite than that to which you show your pagan respect—' fall upon you?

The dead man, Hippolytus continues, will rise again by passing through the “door of heaven.” Jacob saw the gate of heaven on his way to Mesopotamia, “but they say Mesopotamia is the stream of the great ocean that flows from the midst of the perfect man.” This is the gate of heaven of which Jacob said: “How terrible is this place! This is no other but the house of God, and the gate of heaven.”120 The stream that flows out of the Original Man (the gate of heaven) is interpreted here as the flood-tide of Oceanus, which, as we have seen, generates the gods. The passage quoted by Hippolytus probably refers to John 7 : 38 or to an apocryphal source common to both. The passage in John—“He who believes in me, as the scripture has said, Out of his belly shall flow rivers of living water”—refers to a nonbiblical source, which, however, seemed scriptural to the author. Whoever drinks of this water, in him it shall be a fountain of water springing up into eternal life, says Origen.121 This water is the “higher” water, the aqua doctrinae, the rivers from the belly of Christ, and the divine life as contrasted with the “lower” water, the aqua abyssi, where the darknesses are, and where dwell the Prince of this world and the deceiving dragon and his angels.122 The river of water is the “Saviour” himself.123 Christ is the river that pours into the world through the four gospels,124 like the rivers of Paradise. I have purposely cited the ecclesiastical allegories in greater detail here, so that the reader can see how saturated Gnostic symbolism is in the language of the Church, and how, on the other hand, particularly in Origen, the liveliness of his amplifications and interpretations has much in common with Gnostic views. Thus, to him as to many of his contemporaries and successors, the idea of the cosmic correspondence of the “spiritual inner man” was something quite familiar: in his first Homily on Genesis he says that God first created heaven, the whole spiritual substance, and that the counterpart of this is “our mind, which is itself a spirit, that is, it is our spiritual inner man which sees and knows God.”125

Letter II To Mrs. Saville, England. Archangel, 28th March, 17—. How slowly the time passes here, encompassed as I am by frost and snow! Yet a second step is taken towards my enterprise. I have hired a vessel and am occupied in collecting my sailors; those whom I have already engaged appear to be men on whom I can depend and are certainly possessed of dauntless courage. But I have one want which I have never yet been able to satisfy, and the absence of the object of which I now feel as a most severe evil, I have no friend, Margaret: when I am glowing with the enthusiasm of success, there will be none to participate my joy; if I am assailed by disappointment, no one will endeavour to sustain me in dejection. I shall commit my thoughts to paper, it is true; but that is a poor medium for the communication of feeling. I desire the company of a man who could sympathise with me, whose eyes would reply to mine. You may deem me romantic, my dear sister, but I bitterly feel the want of a friend. I have no one near me, gentle yet courageous, possessed of a cultivated as well as of a capacious mind, whose tastes are like my own, to approve or amend my plans. How would such a friend repair the faults of your poor brother! I am too ardent in execution and too impatient of difficulties. But it is a still greater evil to me that I am self-educated: for the first fourteen years of my life I ran wild on a common and read nothing but our Uncle Thomas' books of voyages. At that age I became acquainted with the celebrated poets of our own country; but it was only when it had ceased to be in my power to derive its most important benefits from such a conviction that I perceived the necessity of becoming acquainted with more languages than that of my native country. Now I am twenty-eight and am in reality more illiterate than many schoolboys of fifteen. It is true that I have thought more and that my daydreams are more extended and magnificent, but they want (as the painters call it) keeping; and I greatly need a friend who would have sense enough not to despise me as romantic, and affection enough for me to endeavour to regulate my mind.

Our patients predict the culture by living out consciously what the masses of people are able to keep unconscious for the time being. The neurotic is cast by destiny into a Cassandra role. In vain does Cassandra, sitting on the steps of the palace at Mycenae when Agamemnon brings her back from Troy, cry, “Oh for the nightingale’s pure song and a fate like hers!” She knows, in her ill-starred life, that “the pain flooding the song of sorrow is [hers] alone,” and that she must predict the doom she sees will occur there. The Mycenaeans speak of her as mad, but they also believe she does speak the truth, and that she has a special power to anticipate events. Today, the person with psychological problems bears the burdens of the conflicts of the times in his blood, and is fated to predict in his actions and struggles the issues which will later erupt on all sides in the society. The first and clearest demonstration of this thesis is seen in the sexual problems which Freud found in his Victorian patients in the two decades before World War I. These sexual topics‒even down to the words‒were entirely denied and repressed by the accepted society at the time. But the problems burst violently forth into endemic form two decades later after World War II. In the 1920's, everybody was preoccupied with sex and its functions. Not by the furthest stretch of the imagination can anyone argue that Freud "caused" this emergence. He rather reflected and interpreted, through the data revealed by his patients, the underlying conflicts of the society, which the “normal” members could and did succeed in repressing for the time being. Neurotic problems are the language of the unconscious emerging into social awareness. A second, more minor example is seen in the great amount of hostility which was found in patients in the 1930's. This was written about by Horney, among others, and it emerged more broadly and openly as a conscious phenomenon in our society a decade later. A third major example may be seen in the problem of anxiety. In the late 1930's and early 1940's, some therapists, including myself, were impressed by the fact that in many of our patients anxiety was appearing not merely as a symptom of repression or pathology, but as a generalized character state. My research on anxiety, and that of Hobart Mowrer and others, began in the early 1940's. In those days very little concern had been shown in this country for anxiety other than as a symptom of pathology. I recall arguing in the late 1940's, in my doctoral orals, for the concept of normal anxiety, and my professors heard me with respectful silence but with considerable frowning. Predictive as the artists are, the poet W. H. Auden published his Age of Anxiety in 1947, and just after that Bernstein wrote his symphony on that theme. Camus was then writing (1947) about this “century of fear,” and Kafka already had created powerful vignettes of the coming age of anxiety in his novels, most of them as yet untranslated. The formulations of the scientific establishment, as is normal, lagged behind what our patients were trying to tell us. Thus, at the annual convention of the American Psychopathological Association in 1949 on the theme “Anxiety,” the concept of normal anxiety, presented in a paper by me, was still denied by most of the psychiatrists and psychologists present. But in the 1950's a radical change became evident; everyone was talking about anxiety and there were conferences on the problem on every hand. Now the concept of "normal" anxiety gradually became accepted in the psychiatric literature. Everybody, normal as well as neurotic, seemed aware that he was living in the “age of anxiety.” What had been presented by the artists and had appeared in our patients in the late 30's and 40's was now endemic in the land.

But English was at the heart of it. As far as we know, Richard II is the first recorded example of a monarch using only English since the Conquest. And he reached for it when he was within a few minutes of seeing his kingdom transformed utterly.

Prior to World War II, in 1938, a German publisher was preparing to release a German-language version of The Hobbit and sent Tolkien a letter of inquiry asking him to validate his Aryan origins. In fact, the name “Tolkien” is believed to be German. The family seems to have had its roots in Saxony (modern-day Germany) but had been in England since the 18th century, when it became fervently English. As a matter of fact, while he was a boy at King Edward's School, young Ronald had helped line the route for the coronation parade of King George V. Still, Tolkien could easily have fallen back upon his father’s Germanic ancestry. Instead, he took the moral high ground. Angered, he pointed out that “Aryan” was a linguistic term, not a racial one. He then expressed regret that he had no ancestors among the “gifted” Jewish people, although he was pleased to point out that he had many Jewish friends. He was bitterly opposed to the “ignoramus” of a German leader who had usurped and perverted the northern European cultural heritage he so loved.

The time has come to revise this enigmatic and most important term “Aryan.” It need no longer be flagrantly and prejudiciously bandied by anyone wishing to claim exalted racial status. It need no longer be used as an appellation by those deviants brandishing pseudo-scientific ideologies, and by those who have long misunderstood the facts concerning the origin, identity and fate of the various Indo-European and Semitic races. Importantly, recent discoveries made by Jewish and Gentile investigators alike conclusively prove that the so-called “Israelites” (those arch-enemies of would-be Aryans) were not racially Semitic after all. Like the “Aryans,” they too were racially Indo-European. Their language, Hebrew, was identical with Egyptian. Therefore, in our mind, the term “Semite” must henceforth be dropped as a racial appellation for the Bible’s “Chosen People.” As we show in Volume Two, the terms “Israelite” and “Judite” do not denote races. The terms were religious and theological, and defined cult rather than race. Israelites and Judites were conglomerated groups closely affiliated with and probably blood-related to the Hyksos Pharaohs of old, a fact confirmed by top Jewish historians. Thanks to the researches of Sigmund Freud, Comyns Beaumont, L. A. Waddell, Ahmed Osman, Ralph Ellis and Moustafa Gadalla, the true identity of the Israelites has finally come out into the open. Obviously, the fact that the alleged ancestors of the Jews were racially Indo-European, and of the same racial stock as the antagonists defamed and condemned in the name of spurious racial superiority, has poignant ramifications. It assists us to immediately and swiftly restore the grievously abused term “Aryan.” The term has simply been dragged through the mud by perfidious fools of the same race as the “Israelites” whom they gullibly believe to be inferior. Now that the hydrochloric acid of reason has been applied, now that the term has been thoroughly excavated from its bed of filth, its unadulterated and original meaning may be discerned. They were not an ethnic group or a nation as such, but rather a social category with a common lifestyle – Robert Cornman and J. M. Modrzejewski (The Jews of Egypt: From Rameses II to Emperor Hadrian) Not until Jacob in a somewhat obscure manner was told to call himself Israel was that name adopted and accorded to his twelve “sons:” but if we accept the explanation of Sanchoniathon, a Phoenician of Tyre, Cronus “whom Phoenicians called Israel” was king of Phoenicia, and it signified that these Chaldeo-Phoenician tribes were worshippers of Cronus-Saturn...for Jehovah was a far later importation. The name Israel has subsequently been misappropriated, for those Biblical Christians who term themselves Israelites in fact label themselves followers of a pagan deity – Comyns Beaumont (The Riddle of Prehistoric Britain)

Interesting Fact: During World War II Germans could spot American spies when they sat in this L Cross position. It became popular in the states after cowboys in Western movies used it, but had not caught on in Germany.

Bracelets do not embellish man, nor necklaces bright as the moon; bathing, cosmetics, garland, head-dress, none can add a whit. Man’s one true embellishment is language kept perfected: finery must perish, but eternal the refinement of fine language. Bharthari, ii.17–20

Spanda Karikas II.1 says: Tadakramya balam mantrah sarvajnabalashalinah Pravartante ’dhikaraya karananiva dehinam Baba Muktananda’s colourful and informal translation of this aphorism was, ‘The mantra is the power of everything and everyone. The mantra is all-knowing and can do anything’. Jaideva Singh’s translation is, ‘Mantras derive their power from the spanda principle and finally dissolve in it’. For Baba, mantra was a method for tapping the deep source of inner energy and bringing its life to the surface of things. He considered the repetition of a mantra received from an awakened teacher to be a streamlined, easy and almost effortless path. There is tremendous emotional power in language. In fact, thought and feeling are two sides of the same coin. Thought or language is a container of feeling: words and ideas shape emotion and create upliftment or contraction. The wrong kind of language (or thought) pinches feeling and creates emotional pain, while the right kind of language is a fitting vehicle of feeling, and given such a vehicle, feeling becomes free to expand and soar. Language has the binding power of ignorance (Shiva Sutras I.2: Jnanam bandhah: Knowledge is bondage) and also the mysterious freeing power of the master of matrika. Mantra is a key method for liberating the practitioner from illusion. Do not underestimate it.

Multiethnic empires are always tiered, undemocratic societies because it is impossible for empires to be other than tiered, undemocratic societies. Empires are always undemocratic because the diverse peoples making up the empire have nothing in common to serve as the foundation for the empire’s laws—no common mythology, no common language, no common culture, no common history, and—most important—no common vision of the empire’s future. … Empires mut necessarily be tiered because a certain group or groups must be given special privileges to enlist their support in the subjugation of the other groups.

Web Application Development In this modern world of computer technology all people are using internet. In particular, to take advantage of this scenario the web provides a way for marketers to get to know the people visiting their sites and start communicating with them. One way of doing this is asking web visitors to subscribe to newsletters, to submit an application form when requesting information on products or provide details to customize their browsing experience when next visiting a particular website. In computing, a web application is a client–server software application in which the client runs in a web browser. HTML5 introduced explicit language support for making applications that are loaded as web pages, but can store data locally and continue to function while offline. Web Applications are dynamic web sites combined with server side programming which provide functionalities such as interacting with users, connecting to back-end databases, and generating results to browsers. Examples of Web Applications are Online Banking, Social Networking, Online Reservations, eCommerce / Shopping Cart Applications, Interactive Games, Online Training, Online Polls, Blogs, Online Forums, Content Management Systems, etc.. Applications are usually broken into logical chunks called “tiers”, where every tier is assigned a role. Traditional applications consist only of 1 tier, which resides on the client machine, but web applications lend themselves to an n-tiered approach by nature. Though many variations are possible, the most common structure is the three-tiered application. In its most common form, the three tiers are called presentation, application and storage, in this order. A web browser is the first tier (presentation), an engine using some dynamic Web content technology (such as ASP, CGI, ColdFusion, Dart, JSP/Java, Node.js, PHP, Python or Ruby on Rails) is the middle tier (application logic), and a database is the third tier (storage).The web browser sends requests to the middle tier, which services them by making queries and updates against the database and generates a user interface. Client Side Scripting / Coding – Client Side Scripting is the type of code that is executed or interpreted by browsers. Client Side Scripting is generally viewable by any visitor to a site (from the view menu click on “View Source” to view the source code). Below are some common Client Side Scripting technologies: HTML (HyperTextMarkup Language) CSS (Cascading Style Sheets) JavaScript Ajax (Asynchronous JavaScript and XML) jQuery (JavaScript Framework Library – commonly used in Ajax development) MooTools (JavaScript Framework Library – commonly used in Ajax development) Dojo Toolkit (JavaScript Framework Library – commonly used in Ajax development) Server Side Scripting / Coding – Server Side Scripting is the type of code that is executed or interpreted by the web server. Server Side Scripting is not viewable or accessible by any visitor or general public. Below are the common Server Side Scripting technologies: PHP (very common Server Side Scripting language – Linux / Unix based Open Source – free redistribution, usually combines with MySQL database) Zend Framework (PHP’s Object Oriented Web Application Framework) ASP (Microsoft Web Server (IIS) Scripting language) ASP.NET (Microsoft’s Web Application Framework – successor of ASP) ColdFusion (Adobe’s Web Application Framework) Ruby on Rails (Ruby programming’s Web Application Framework – free redistribution) Perl (general purpose high-level programming language and Server Side Scripting Language – free redistribution – lost its popularity to PHP) Python (general purpose high-level programming language and Server Side Scripting language – free redistribution). We also provide Training in various Computer Languages. TRIRID provide quality Web Application Development Services. Call us @ 8980010210

The logic of the Establishment Media consists of the dogma that the propaganda war against whites is a "human rights campaign," while our defense against it is a form of hate. Apparently we have no human rights. As George Orwell foretold, the Communist totalitarians would corrupt language with their doublespeak to such an extent that they would one day announce that "War is Peace" and people would believe it. The hatred being directed against us under the guise of peace and fighting hatred, is the most cynical and despicable hate propaganda of all.

Deep silence is the soul's language, where words are unnecessary, and the heart speaks the truth.

White American, Adam Hochschild, with no solid Africa knowledge, purveyed the horror book King Leopold's ghost, 1998, from Stanley's English-language travelogue, and Ben Affleck further presses the lie, based on Hochschild's fabrications, in a film soon to be released.

Every living thing in the universe can understand nature’s language.

St. Bernard was distressed at what he heard of these Irish Culdees, who had no Confession, never paid tithes, and lived like wild beasts, as they disdained marriage by the clergy. In his righteous anger, he stigmatized them as "beasts, absolute barbarians, a stubborn, stiff necked, and ungovernable generation, and abominable; Christian in name, but in reality pagans." This harsh language is not worse than that employed by the Pope, when he entreated our Henry II. to take over Ireland, so as to bring the Irish into the Christian Church, compel them to pay tithes, and so civilize them.

We might understand each other better if we had more rank conversations between britons and Americans," [Murrow] observed during one BBC broadcast. "You must bear in mind that we are, on the whole, more emotional, vociferous and intolerant than you. We'll go to a baseball game or a football match and shout for the blood of the referee, and on occasion, fling beer bottles at him. Our domestic controversies are conducted in strong language, with much name-calling--in short, we're inclined to say what we think, even when we have not thought very much.

Learning without thinking is useless. Thinking without learning is dangerous. Confucius, Lúnyŭ (Analects), ii. 15

During World War II, while the Americans used Navajo Indians speaking their native language for radio communications, the Japanese used speakers of the Kagoshima dialect to keep communications secret. To me, it sounded like

Donald was stunned. They must be making a sensaysh out of it, to sacrifice so much time from even their ten-minute condensed-news cycle! His Mark II confidence evaporated. Euphoric from his recent eptification, he had thought he was a new person, immeasurably better equipped to affect the world. But the implications of that expensive plug stabbed deep into his mind. If State were willing to go to these lengths to maintain his cover identity, that meant he was only the visible tip of a scheme involving perhaps thousands of people. State just didn’t issue fiats to a powerful corporation like English Language Relay Satellite Service without good reason. Meaningless phrases drifted up, dissociated, and presented themselves to his awareness, all seeming to have relevance to his situation and yet not cohering. My name is Legion. I fear the Greeks, even bearing gifts. The sins of the fathers shall be visited on the children. Say can you look into the seeds of time? Was this the face that launch’d a thousand ships, And burnt the topless towers of Ilium? Struggling to make sense of these fragments, he finally arrived at what his subconscious might be trying to convey. The prize, these days, is not in finding a beautiful mistress. It’s in having presentable prodgies. Helen the unattainable is in the womb, and every mother dreams of bearing her. Now her whereabouts is known. She lives in Yatakang and I’ve been sent in search of her, ordered to bring her back or say her beauty is a lie—if necessary to make it a lie, with vitriol. Odysseus the cunning lurked inside the belly of the horse and the Trojans breached the wall and took it in while Laocoön and his sons were killed by snakes. A snake is cramped around my forehead and if it squeezes any tighter it will crack my skull. When the purser next passed, he said, “Get me something for a headache, will you?” He knew that was the right medicine to ask for, yet it also seemed he should have asked for a cure for bellyache, because everything was confused: the men in the belly of the wooden horse waiting to be born and wreak destruction, and the pain of parturition, and Athena was born of the head of Zeus, and Time ate his children, as though he were not only in the wooden horse of the express but was it about to deliver the city to its enemy and its enemy to the city, a spiralling wild-rose branch of pain with every thorn a spiky image pricking him into other times and other places. Ahead, the walls. Approaching them, the helpless stupid Odysseus of the twenty-first century, who must also be Odin blind in one eye so as not to let his right hand know what his left was doing. Odinzeus, wielder of thunderbolts, how could he aim correctly without parallax? “No individual has the whole picture, or even enough of it to make trustworthy judgments on his own initiative.” Shalmaneser, master of infinite knowledge, lead me through the valley of the shadow of death and I shall fear no evil … The purser brought a white capsule and he gulped it down. But the headache was only a symptom, and could be fixed.

Patriotism is a love for everything to do with our native land: its history, its traditions, its language, its natural features. It is a love which extends also to the works of our compatriots and the fruits of their genius. Every danger that threatens the overall good of our native land becomes an occasion to demonstrate this love.

There isn't any family on Mom's side. She's sansei, third generation Japanese. Her grandparents emigrated from the thirties. They didn't speak the language and only had a whisper of a better life when they boarded a ship bound for America. After World War II, they slipped their heirloom kimono under the bed, put up Christmas trees in December, and exclusively spoke English. But some traditions refuse to fade. They seep through the cracks and cling to the walls---remove your shoes before entering the house, always bring a gift when visiting someone for the first time, celebrate the New Year by eating Toshikoshi soba and mochi.

Collaborating with someone you disagree with represents a scientific ideal. When two or more researchers who are pursuing different theories, and who disagree with one another, decide to work together, the results can transform a field. Today many consider Lew the father of the Big Five personality categories. There have been cross-cultural replications in dozens of languages and cultures, including Chinese, German, Hebrew, Japanese, Korean, Portuguese, and Turkish. As you might expect, some minor differences emerge in disparate cultures, but the Big Five remain the best description. The Big Five dimensions are: I. Extraversion II. Agreeableness III. Conscientiousness IV. Emotional Stability versus Neuroticism V. Openness to Experience + Intellect (also called Imagination). Each of these categories includes many dozens of individual traits. As you can see, there has been some controversy around what to call the last one, but don't let that bother you- it is a well-defined dimension that includes a number of traits that cohere in real life.

humans understand that arbre, arbol, stablo, boom, and copac are all words that mean tree in different languages, but translate the word for God into different languages and they fight over which God is the one true God.

Aron Micko H. Boquiren (Aron Micko H.B ) is a novelist, artist, and computer programmer. His books contain broad fiction including his creations of Arcodicus Cryptograph, Quatic Traditional Language, and Wildirian and Chatteruse Language in the book I series of Endless Extremity. He is also the creator of the fictional Characters Pyro Jack, Commander Queen Natur, and Light Champ in Endless Extremity (3 Spells) which are part of the book I to Book II. He took a BS Information Technology course and an Associate Degree in Software Development. He was born in the Philippines and his books are At the Back, Endless Extremity (The Origin), Endless Extremity (The Legacy), Read me or leave me (Screenplay), etc. His genre is fantasy fiction. At an early age, he became obsessed with drawings and he created about a hundred more original characters which he later includes in his books and comics.

in the Eclogues, we find some of the clearest and most memorable expressions in all of Latin: […] quis enim modus adsit amori? (II.68) […] what measure could there be for love?

I wanted to explore the relationships that make us who we are, as well as how we help and hinder one another. Language is a gate that we can open and close on people. The words we use shape perception, as do the books we read, the stories we tell one another, and the stories we tell ourselves. The foreign staff and subscribers of the Library were considered “enemy aliens,” and several were interned. Jewish subscribers were not allowed to enter the Library, and many were later killed in concentration camps. A friend said she believes that in reading stories set in World War II, people like to ask themselves what they would have done. I think a better question to ask is what can we do now to ensure that libraries and learning are accessible to all and that we treat people with dignity and compassion.