In Text Citations For Quotes

Literature is the original Internet – every footnote, every citation, every allusion is essentially a hyperlink to another text, to another mind.

The text, in its mass, is comparable to a sky, at once flat and smooth, deep, without edges and without landmarks; like the soothsayer drawing on it with the tip of his staff an imaginary rectangle wherein to consult, according to certain principles, the flight of birds, the commentator traces through the text certain zones of reading, in order to observe therein the migration of meanings, the outcropping of codes, the passage of citations.

But intersubjectivity in the text occurs through intertextuality, when distinctions between original and citation become blurred.

He flaunted obnoxious feats of memory by quoting page numbers and passages back in class and correcting his teachers on their text citations.14 “You forgot the comma,” he said to one.15

How We Approach the New Testament We Christians have been taught to approach the Bible in one of eight ways: • You look for verses that inspire you. Upon finding such verses, you either highlight, memorize, meditate upon, or put them on your refrigerator door. • You look for verses that tell you what God has promised so that you can confess it in faith and thereby obligate the Lord to do what you want. • You look for verses that tell you what God commands you to do. • You look for verses that you can quote to scare the devil out of his wits or resist him in the hour of temptation. • You look for verses that will prove your particular doctrine so that you can slice-and-dice your theological sparring partner into biblical ribbons. (Because of the proof-texting method, a vast wasteland of Christianity behaves as if the mere citation of some random, decontextualized verse of Scripture ends all discussion on virtually any subject.) • You look for verses in the Bible to control and/or correct others. • You look for verses that “preach” well and make good sermon material. (This is an ongoing addiction for many who preach and teach.) • You sometimes close your eyes, flip open the Bible randomly, stick your finger on a page, read what the text says, and then take what you have read as a personal “word” from the Lord. Now look at this list again. Which of these approaches have you used? Look again: Notice how each is highly individualistic. All of them put you, the individual Christian, at the center. Each approach ignores the fact that most of the New Testament was written to corporate bodies of people (churches), not to individuals.

At last Harding said if I wanted to do something authoritative, then I could edit the citations in the Persian Grammatica, so he’s got me reading Schlegel now. Über die Sprache und Weisheit der Indier. And you know what? Schlegel wasn’t even in India when he wrote that. He wrote it all from Paris. How do you write a definitive text on the “language and wisdom” of India from Paris?’*

« Dans nos écoles on nous enseigne le doute et l’art d’oublier. Avant tout l’oubli de ce qui est personnel et localisé. » « — Personne ne peut lire deux mille livres. Depuis quatre siècles que je vis je n’ai pas dû en lire plus d’une demi-douzaine. D’ailleurs ce qui importe ce n’est pas de lire mais de relire. L’imprimerie, maintenant abolie, a été l’un des pires fléaux de l’humanité, car elle a tendu à multiplier jusqu’au vertige des textes inutiles. — De mon temps à moi, hier encore, répondis-je, triomphait la superstition que du jour au lendemain il se passait des événements qu’on aurait eu honte d’ignorer. » « — À cent ans, l’être humain peut se passer de l’amour et de l’amitié. Les maux et la mort involontaire ne sont plus une menace pour lui. Il pratique un art quelconque, il s’adonne à la philosophie, aux mathématiques ou bien il joue aux échecs en solitaire. Quand il le veut, il se tue. Maître de sa vie, l’homme l’est aussi de sa mort[30]. — Il s’agit d’une citation ? lui demandai-je. — Certainement. Il ne nous reste plus que des citations. Le langage est un système de citations. » Extrait de: Borges,J.L. « Le livre de sable. » / Utopie d’un homme qui est fatigué

So long have we exalted Jesus as the Christ and robed him in purple prose, that we forget the simple fact that he was dirt poor, living just a notch above the degraded (outcasts) and the expendables (beggars, day laborers, and slaves). Likewise, so long have we studied the record of his remarkable teachings, especially the parables, that we assume he was literate. But 95 to 97 percent of the Jewish population was illiterate at the time of Jesus, so “it must be presumed that Jesus also was illiterate, that he knew, like the vast majority of his contemporaries in an oral culture, the foundational narratives, basic stories, and general expectations of his tradition but not the exact texts, precise citations, or intricate arguments of its scribal elites.

Boswell, like Lecky (to get back to the point of this footnote), and Gibbon before him, loved footnotes. They knew that the outer surface of truth is not smooth, welling and gathering from paragraph to shapely paragraph, but is encrusted with a rough protective bark of citations, quotations marks, italics, and foreign languages, a whole variorum crust of "ibid.'s" and "compare's" and "see's" that are the shield for the pure flow of argument as it lives for a moment in one mind. They knew the anticipatory pleasure of sensing with peripheral vision, as they turned the page, gray silt of further example and qualification waiting in tiny type at the bottom. (They were aware, more generally, of the usefulness of tiny type in enhancing the glee of reading works of obscure scholarship: typographical density forces you to crouch like Robert Hooke or Henry Gray over the busyness and intricacy of recorded truth.) They liked deciding as they read whether they would bother to consult a certain footnote or not, and whether they would read it in context, or read it before the text it hung from, as an hors d'oeuvre. The muscles of the eye, they knew, want vertical itineraries; the rectus externus and internus grow dazed waggling back and forth in the Zs taught in grade school: the footnote functions as a switch, offering the model-railroader's satisfaction of catching the march of thought with a superscripted "1" and routing it, sometimes at length, through abandoned stations and submerged, leaching tunnels. Digression—a movement away from the gradus, or upward escalation, of the argument—is sometimes the only way to be thorough, and footnotes are the only form of graphic digression sanctioned by centuries of typesetters. And yet the MLA Style Sheet I owned in college warned against lengthy, "essay-like" footnotes. Were they nuts? Where is scholarship going?

The earliest commentaries on Scripture had been of this discursive nature, being addresses by word of mouth to the people, which were taken down by secretaries, and so preserved. While the traditionary teaching of the Church still preserved the vigour and vividness of its Apostolical origin, and spoke with an exactness and cogency which impressed an adequate image of it upon the mind of the Christian Expositor, he was able to allow himself free range in handling the sacred text, and to admit into the comment his own particular character of mind, and his spontaneous and individual ideas, in the full security, that, however he might follow the leadings of his own thoughts in unfolding the words of Scripture, his own deeply fixed views of Catholic truth would bring him safe home, without overstepping the limits of truth and sobriety. Accordingly, while the early Fathers manifest a most remarkable agreement in the principles and the substance of their interpretation, they have at the same time a distinctive spirit and manner, by which each may be known from the rest. About the vith or viith century this originality disappears; the oral or traditionary teaching, which allowed scope to the individual teacher, became hardened into a written tradition, and henceforward there is a uniform invariable character as well as substance of Scripture interpretation. Perhaps we should not err in putting Gregory the Great as the last of the original Commentators; for though very numerous commentaries on every book of Scripture continued to be written by the most eminent doctors in their own names, probably not one interpretation of any importance would be found in them which could not be traced to some older source. So that all later comments are in fact Catenas or selections from the earlier Fathers, whether they present themselves expressly in the form of citations from their volumes, or are lections upon the Lesson or Gospel for the day, extempore indeed in form, but as to their materials drawn from the previous studies and stores of the expositor. The latter would be better adapted for the general reader, the former for the purposes of the theologian.

[...] Pourtant, s’il n’existe pas de moyen infaillible pour permettre au futur disciple d’identifier un Maître authentique par une procédure mentale uniquement, il existe néanmoins cette maxime ésotérique universelle (127) que tout aspirant trouvera un guide authentique s’il le mérite. De même que cette autre maxime qu’en réalité, et en dépit des apparences, ce n’est pas celui qui cherche qui choisit la voie, mais la voie qui le choisit. En d’autres termes, puisque le Maître incarne la voie, il a, mystérieusement et providentiellement, une fonction active à l’égard de celui qui cherche, avant même que l’initiation établisse la relation maître-disciple. Ce qui permet de comprendre l’anecdote suivante, racontée par le Shaykh marocain al-’Arabî ad-Darqâwî (mort en 1823), l’un des plus grands Maîtres soufis de ces derniers siècles. Au moment en question, il était un jeune homme, mais qui représentait déjà son propre Shaykh, ’Alî al-Jamal, à qui il se plaignit un jour de devoir aller dans tel endroit où il craignait de ne trouver aucune compagnie spirituelle. Son Shaykh lui coupa la parole : « Engendre celui qu’il te faut! » Et un peu plus tard, il lui réitéra le même ordre, au pluriel : « Engendre-les! »(128) Nous avons vu que le premier pas dans la voie spirituelle est de « renaître »; et toutes ces considérations laissent entendre que nul ne « mérite » un Maître sans avoir éprouvé une certaine conscience d’« inexistence » ou de vide, avant-goût de la pauvreté spirituelle (faqr) d’où le faqîr tire son nom. La porte ouverte est une image de cet état, et le Shaykh ad-Darqâwî déclare que l’un des moyens les plus puissants pour obtenir la solution à un problème spirituel est de tenir ouverte « la porte de la nécessité »(129) et de prendre garde qu’elle ne se referme. On peut ainsi en déduire que ce « mérite » se mesurera au degré d’acuité du sens de la nécessité chez celui qui cherche un Maître, ou au degré de vacuité de son âme, qui doit être en effet suffisamment vide pour précipiter l’avènement de ce qui lui est nécessaire. Et soulignons pour terminer que cette « passivité » n’est pas incompatible avec l’attitude plus active prescrite par le Christ : « Cherchez et vous trouverez; frappez et l’on vous ouvrira », puisque la manière la plus efficace de « frapper » est de prier, et que supplier est la preuve d’un vide et l’aveu d’un dénuement, d’une « nécessité » justement. En un mot, le futur disciple a, aussi bien que le Maître, des qualifications à actualiser. 127. Voir, dans le Treasury of Traditional Wisdom de Whitall Perry, à la section réservée au Maître spirituel, pp. 288-95, les citations sur ce point particulier, de même que sur d’autres en rapport avec cet appendice. 128. Lettres d'un Maître soufi, pp. 27-28. 129. Ibid., p. 20. - Le texte dit : « porte de la droiture », erreur de traduction corrigée par l’auteur, le terme arabe ayant bien le sens de « nécessité », et même de « besoin urgent ». (NdT)

The one that every lexicographer offers as proof is "antidisestablishmentarianism." It's a word plenty of people are familiar with, but most of our citational evidence for it is in lists of long words, not in running prose, and when it does appear in running prose, it appears in sentences like "'Antidisestablishmentarianism' is a long word." When tasked with prying meaning out of a bunch of citations like that, you quickly discover that "antidisestablishmentarianism" is rarely ascribed a meaning in text. It's not the only one. "Pneumonoultramicroscopicsilicovolcanoconiosis" - a word that puzzlers and lexicographers call "P45" - sure looks like and sounds like the name of a great disease, and it is entered in our Webster's New International Dictionary, Second Edition, but it does not have any meaningful use. In fact, it appears to have been coined by the president of the National Puzzler's League in 1935 just to see if dictionaries would fall for it. We did. We're a little more careful now.

alt.sex.stories The newsgroup quickly became one of the most popular text-based newsgroups (i.e. not intended for posting binary files) on Usenet. Amateur writers of all sorts began posting fictional “erotic stories” and finding a worldwide audience for their work. However, because of the very nature of unmoderated newsgroups, alt.sex.stories soon found itself a repository for a great number of poorly-written, sometimes barely coherent “stroke” stories consisting of a few sentences or paragraphs. The average quality of the stories posted to the newsgroup seemed somewhat lower and more crude than the stories seen in pornographic magazines and books, and this state of affairs continues to the current day.[citation needed] Yes, the “stroke” stories certainly undermined the credibility of the newsgroup that had produced stories such as “Balling Lil’ Sis,” “Showtime - Part 6 Featuring Jennifer Love Hewitt and a Vanna White Lookalike,” and “Alex and Brian,” which features the immortal sentence “‘Shhhhhhh, if you do as i say you wont get this!’ he said as he pulled out a 12 inch dildo with the name ‘MegaMan’ on it.

novels [4]. It follows that authentic text—text written for native speakers—is inappropriate for unassisted ER by all but the most advanced learners. For this reason, many educators advocate the use of learner literature, that is, stories written specifically for L2 learners, or adapted from authentic text [5]. For learners of English, there are over 40 graded reader series, consisting of over 1650 books with a variety of difficulty levels and genres [6].However, the time and expense in producing graded readers results in high purchase costs and limited availability in languages other than English and common L2‘s like Spanish and French. At a cost of £2.50 for a short English reader in 2001 [7] purchasing several thousand readers to cater for a school wide ER program requires a significant monetary investment. More affordable options are required, especially for schools in developing nations. Day and Bamford [8] recommend several alternatives when learner literature is not available. These include children's and young adult books, stories written by learners, newspapers, magazines and comic books. Some educators advocate the use of authentic texts in preference to simplified texts. Berardo [9] claims that the language in learner literature is ―artificial and unvaried‖, ―unlike anything that the learner will encounter in the real world‖ and often ―do not reflect how the language is really used‖. Berardo does concede that simplified texts are ―useful for preparing learners for reading 'real' texts. ‖ 2. ASSISTED READING Due to the large proportion of unknown vocabulary, beginner and intermediate learners require assistance when using authentic text for ER. Two popular forms of assistance are dictionaries and glossing. There are pros and cons of each approach. 1 A group of words that share the same root word, e.g. , run, ran, runner, runs, running. Permission to make digital or hard copies of all or part of this work for personal or classroom use is granted without fee provided that copies are not made or distributed for profit or commercial advantage and that copies bear this notice and the full citation on the first page. To copy otherwise, or republish, to post on servers or to redistribute to lists, requires prior specific permission and/or a fee.NZCSRSC’11, April 18-21, 2011, Palmerston North, New Zealand

Another recent study, this one on academic research, provides real-world evidence of the way the tools we use to sift information online influence our mental habits and frame our thinking. James Evans, a sociologist at the University of Chicago, assembled an enormous database on 34 million scholarly articles published in academic journals from 1945 through 2005. He analyzed the citations included in the articles to see if patterns of citation, and hence of research, have changed as journals have shifted from being printed on paper to being published online. Considering how much easier it is to search digital text than printed text, the common assumption has been that making journals available on the Net would significantly broaden the scope of scholarly research, leading to a much more diverse set of citations. But that’s not at all what Evans discovered. As more journals moved online, scholars actually cited fewer articles than they had before. And as old issues of printed journals were digitized and uploaded to the Web, scholars cited more recent articles with increasing frequency. A broadening of available information led, as Evans described it, to a “narrowing of science and scholarship.”31 In explaining the counterintuitive findings in a 2008 Science article, Evans noted that automated information-filtering tools, such as search engines, tend to serve as amplifiers of popularity, quickly establishing and then continually reinforcing a consensus about what information is important and what isn’t. The ease of following hyperlinks, moreover, leads online researchers to “bypass many of the marginally related articles that print researchers” would routinely skim as they flipped through the pages of a journal or a book. The quicker that scholars are able to “find prevailing opinion,” wrote Evans, the more likely they are “to follow it, leading to more citations referencing fewer articles.” Though much less efficient than searching the Web, old-fashioned library research probably served to widen scholars’ horizons: “By drawing researchers through unrelated articles, print browsing and perusal may have facilitated broader comparisons and led researchers into the past.”32 The easy way may not always be the best way, but the easy way is the way our computers and search engines encourage us to take.

Interactions should support reading digital text skimming for salience, deep reading for comprehension and evaluation, as well as support for following and evaluating inbound and outbound citations, implicit links and high resolution explicit links. Annotations which ‘live’ in their own dynamic environment, text for thought–and so much more. Interactions should also support sitting under a tree and reading a paper book with beautiful typography and nothing to come between you and the physical paper pages of the document, be it book or paper or whatever else you would like to read. Of course, in due course interactions will include all of those, at once.

correct citation for this book is American Psychiatric Association: Diagnostic and Statistical Manual of Mental Disorders, Fifth Edition, Text Revision. Washington, DC, American Psychiatric Association, 2022.

the inclusion of the Lord Jesus Christ on the divine side of the equation in citations of the Old Testament is inordinately common in earliest Christianity.36 For example, with regard to this very text, Isaiah 42: 1–9, Justin Martyr heavily underscores the theme of Gentile inclusion in his interpretation,37 while noticing that Isaiah 49: 8–9 indicates that God is not ultimately willing to share his glory with any other but nonetheless that this divine conversation implies that the Servant must be construed as sharing in that glory (see Dial. 65)

Editing a written text is a collaborative enterprise that commences with the other parties commenting up the author’s initial ideas and it can include technical assistance in correction of grammatical mistakes, misspellings, poorly structured sentences, vague or inconsistent statements, and correcting errors in citations. Editing is as much as an art form as writing a creative piece of literature. A good editor is a trusted person whom instructs the writer to speak plainly and unabashedly informs the writer when they write absolute gibberish. Perhaps the most successful relationship between a writer and an editor is the storied relationship shared by Thomas Wolfe and his renowned editor, Maxwell Perkins. By all accounts, the prodigiously talented and mercurial Wolfe was hypersensitive to criticism. Perkins provided Wolfe with constant reassurance and substantially trimmed the text of his books. Before Perkins commenced line editing and proofreading Wolfe’s bestselling autobiography Look Homeward, Angel,’ the original manuscript exceeded 1,100 pages. In a letter to Maxwell Perkins, Thomas Wolfe declared that his goal when writing “Look Homeward, Angel,” was “to loot my life clean, if possible of every memory which a buried life and the thousand faces of forgotten time could awaken and to weave it into a … densely woven web.” After looting my own dormant memories by delving into the amorphous events that caused me to lose faith in the world and assembling the largely formless mulch into a narrative manuscript of dubious length, I understand why a writer wishes to thank many people for their assistance, advice, and support in publishing a book.

Critics who deny the primacy of the Byzantine text, preferring to view it as a fourth century revision, often refer to the fact no Early Church Father before Chrysostom (347-407 AD) appears even to refer to it, let alone quote from it. Now this is simply not true. Painstaking scholarly research has shown that Justin Martyr (100-165 AD), Irenaeus (130-200 AD), Clement of Alexandria (150-215 AD), Tertullian (160-220 AD), Hippolytus (170-236 AD), and even Origen (185- 254 AD) quote repeatedly from the Byzantine text. Edward Miller, after classifying the citations in the Greek and Latin Fathers who died before 400 AD, found that their quotations supported the Byzantine text 2,630 times (and other texts only 1,753 times). Furthermore, subjecting thirty important passages to examination, he found 530 testimonies to the Byzantine text (and only 170 in favour of its opponents). This was his conclusion: “The original predominance of the Traditional Text is shewn in the list of the earliest Fathers. Their record proves that in their writings, and so in the Church generally, corruption had made itself felt in the earliest times, but that the pure waters generally prevailed… The tradition is also carried on through the majority of the Fathers who succeeded them. There is no break or interval: the witness is continuous”.[21] The plain fact of the matter is that by the fourth century the Byzantine text was emerging as the authoritative text of the New Testament and for the next twelve hundred years (and more) it held undisputed sway over the whole of Christendom.

En tant qu’il est dispensé par l’Etat, l’enseignement de la philosophie est conçu comme devant être absolument neutre. Or qu’y a-t-il de plus « neutre » qu’une instance critique vide ? On répète qu’il ne s’agit surtout pas d’« endoctriner » les élèves, mais de « leur apprendre à penser », à penser tout court, il n’est jamais dit penser quoi. A l’horizon d’une telle conception du pédagogique, on trouve une dichotomie : d’un côté, les doctrines, c’est-à-dire tout ce qui affirme, ou a un contenu, y compris les textes canoniques de l’histoire de la philosophie ; de l’autre, l’exigence de n’adhérer à aucune, de se maintenir toujours en dehors, et de récuser par un biais quelconque ce qui affirme un contenu. Le projet s’explicite souvent par la citation d’une remarque kantienne, adoptée en devise : « Il n’y a pas de philosophie qu’on puisse apprendre ; on peut seulement apprendre à philosopher. » Il serait vain de chercher à disqualifier (à son tour) cette configuration ; je cherche seulement à prendre conscience, pour moi-même, du fait que, lorsqu’on écrit à la fin du vingtième siècle, en France et dans quelques autres pays, on a baigné dans cette idée de la pratique philosophique ; on a donc toute chance d’être marqué par les inhibitions intellectuelles qu’elle induit. […] Il peut y avoir un dogmatisme de l’aporie, du doute ou du vide, encore plus difficile finalement à extirper que celui de la conviction.