Inspirational Commencement Quotes

Music is the literature of the heart; it commences where speech ends.

Intellectual growth should commence at birth and cease only at death.

Rock bottom became the solid foundation on which I rebuilt my life.

Your need for acceptance can make you invisible in this world. Don't let anything stand in the way of the light that shines through this form. Risk being seen in all of your glory.

A truly good book…teaches me better than to read it. I must soon lay it down and commence living on its hint. When I read an indifferent book, it seems the best thing I can do, but the inspiring volume hardly leaves me leisure to finish its latter pages. It is slipping out of my fingers while I read…What I began by reading I must finish by acting.

As far as I can tell, it's just about letting the universe know what you want and then working toward it while letting go of how it comes to pass.

Have you ever seen the dawn? Not a dawn groggy with lack of sleep or hectic with mindless obligations and you about to rush off on an early adventure or business, but full of deep silence and absolute clarity of perception? A dawning which you truly observe, degree by degree. It is the most amazing moment of birth. And more than anything it can spur you to action. Have a burning day.

On a deux vies et la deuxième commence le jour ou l'on se rend compte qu'on n'en a qu'une.

We are, all of us, exploring a world none of us understands...searching for a more immediate, ecstatic, and penetrating mode of living...for the integrity, the courage to be whole, living in relation to one another in the full poetry of existence. The struggle for an integrated life existing in an atmosphere of communal trust and respect is one with desperately important political and social consequences...Fear is always with us, but we just don't have time for it. -Commencement Speech, Wellesley 1969

Develop and protect a moral sensibility and demonstrate the character to apply it. Dream big. Work hard. Think for yourself. Love everything you love, everyone you love, with all your might. And do so, please, with a sense of urgency, for every tick of the clock subtracts from fewer and fewer.

For the most part wisdom comes in chips rather than blocks. You have to be willing to gather them constantly, and from sources you never imagined to be probable. No one chip gives you the answer for everything. No one chip stays in the same place throughout your entire life. The secret is to keep adding voices, adding ideas, and moving things around as you put together your life. If you’re lucky, putting together your life is a process that will last through every single day you’re alive.

Beginning in itself has no value, it is an end which makes beginning meaningful, we must end what we begun.

The commencement of true happiness is the realization that your happiness begins with you.

I shall now call myself; I shall now call. In the forest of my heart, seeing myself, I shall love myself and love myself. I shall be my own quest, My absolute wealth. The journey of light supreme will commence In the heart of freedom.

Il ne faut pas attendre d’être parfait pour commencer quelque chose de bien.

We simply do not allow space in our hearts, minds, or souls for darkness. Instead, we choose faith. Faith in ourselves and the power of hard work. Faith in our God whose overwhelming love sustains us every single day. That's what we choose. We choose love. Our love for our children. Our commitment to leaving them a better world. Our love for our country which has given us so many blessings and advantages. Our love for our fellow citizens: parents working hard to support their kids, men and women in uniform who risk everything to keep us safe, young people from the toughest background who never stop believing in their dreams, some people like so many of you. That's what we choose. And we choose excellence. We choose to tune out all the noise and strive for excellence in everything we do. No cutting corners, no taking shortcuts, no whining. We give 120% every single time. Because excellence is the most powerful answer you can give to the doubters and the haters. It's also the most powerful thing you can do for yourself. Because the process of striving, and struggling, and pushing yourself to new heights, that's how you develop your God-given talent. That's how you make yourself stronger, and smarter, and more able to make a difference for others.

You cannot live your life in ifs and maybes...you cannot live it in week commencings. You live it right here. You live it now.

Only voluntary, inspired self-restraint can raise man above the world stream of materialism.

We don't have a word for the opposite of loneliness, but if we did, I could say that's what I want in life. What I'm grateful and thankful to have found at Yale, and what I'm scared of losing when we wake up tomorrow after Commencement and leave this place. “It's not quite love and it's not quite community; it's just this feeling that there are people, an abundance of people, who are in this together. Who are on your team. When the check is paid and you stay at the table. When it's four A.M. and no one goes to bed. That night with the guitar. That night we can't remember. That time we did, we went , we saw, we laughed, we felt. The hats.

Broad-Based Education: Reed College at that time offered perhaps the best calligraphy instruction in the country.… I decided to take a calligraphy class to learn how to do this.… It was beautiful, historical, artistically subtle in a way that science can’t capture, and I found it fascinating. None of this had even a hope of any practical application in my life. But ten years later, when we were designing the first Macintosh computer, it all came back to me. —Commencement address, Stanford University, June 12, 2005

You can't connect the dots looking forward; you can only connect them looking backward. So you have to trust... in something - your gut, destiny, life, karma, whatever. This approach has never let me down, and it has made all the difference in my life

There are men who, at the bottom of the ladder, battle to rise; they study, struggle, keep their wits alive and eventually get up to a place where they are received as an equal among respectable intellectuals. Here they find warmth and comfort for their pride, and here the struggle ends, and a death of many years commences. They could have gone on living.

Beginnings commence the sure end.

We often delay and sometimes even abandon the commencement of things entirely, primary because of the foreseeable end we have in mind.

Il semble, encore ajourd'hui, qu'elle n'aurait pu s'épanouir ailleurs que dans ce paysage étrange et fabuleux, hanté par les fantômes, mais protégé par les fées

La plus belle aventure de ma vie venait de commencer.

Your need for acceptance can make you invisible in this world. Don't let anything stand in the way of the light that shines through this form. Risk being seen in all of your glory.” -Commencement Speech

IRELAND Spenserian Sonnet abab, bcbc, cdcd, ee What is it about the Kelly velvet hillsides and the hoary avocado sea, The vertical cliffs where the Gulf Stream commences its southern bend, Slashing like a sculptor gone mad or a rancorous God who’s angry, Heaving galaxies of lichen shrouded stones for potato farmers to tend, Where the Famine and the Troubles such haunting aspects lend, Music and verse ring with such eloquence in their whimsical way, Let all, who can hear, rejoice as singers’ intonations mend, Gaelic souls from Sligo and Trinity Green to Cork and Dingle Bay, Where fiddle, bodhran, tin whistle, and even God, indulge to play, Ould sod to Beckett, Wilde and Yeats, Heaney and James Joyce, In this verdant, welcoming land, ‘tis the poet who rules the day. Where else can one hear a republic croon in so magnificent a voice? Primal hearts of Celtic chieftains pulse, setting inspiration free, In genial confines of chic caprice, we’re stirred by synchronicity.

Now listen up— you cannot let a fear of failure, or a fear of comparison, or a fear of judgement, stop you from doing what’s going to make you great. You cannot succeed without this risk of failure. You cannot have a voice without the risk of criticism. And you cannot love without the risk of loss. You must go out and you must take these risks. Everything I’m truly proud of in this life has been a terrifying prospect to me — from my first play, to hosting ‘Saturday Night Live’, to getting married, to being a father, to speaking to you today. None of it comes easy. And people will tell you to do what makes you happy, but a lot of these has been hard work, and I’m not always happy. And I don’t think you should do just what makes you happy. I think you should do what makes you great. Do what’s uncomfortable, and scary, and hard but pays off in the long run. Be willing to fail. Let yourselves fail. Fail in a place, in a way you would want to fail. Fail, pick yourself up, and fail again. Because without this struggle, what is your success anyway?

C'est le crime de notre société. Sa "politique de la vieillesse" est scandaleuse. Mais le traitement le plus scandaleux encore est le traitement qu'elle inflige à la majorité des hommes au temps de leur jeunesse et de leur maturité. Elle préfabrique la condition mutilée et misérable qui est leur lot dans leur dernier âge. C'est par sa faute que la déchéance sénile commence prématurément, qu'elle est rapide, physiquement douloureuse, moralement affreuse parce qu'ils l'abordent les mains vides. Des individus exploités, aliénés, quand leurs forces les quittent, deviennent fatalement des "rebuts", des "déchets".

The first chapter of Matthew begins with giving a genealogy of Jesus Christ; and in the third chapter of Luke there is also given a genealogy of Jesus Christ. Did these two agree, it would not prove the genealogy to be true, because it might nevertheless be a fabrication; but as they contradict each other in every particular, it proves falsehood absolutely. If Matthew speaks truth, Luke speaks falsehood; and if Luke speaks truth, Matthew speaks falsehood: and as there is no authority for believing one more than the other, there is no authority for believing either; and if they cannot be believed even in the very first thing they say, and set out to prove, they are not entitled to be believed in any thing they say afterwards. Truth is an uniform thing; and as to inspiration and revelation, were we to admit it, it is impossible to suppose it can be contradictory. Either then the men called apostles were imposters, or the books ascribed to them have been written by other persons, and fathered upon them, as is the case in the Old Testament. Now, if these men, Matthew and Luke, set out with a falsehood between them (as these two accounts show they do) in the very commencement of their history of Jesus Christ, and of who, and of what he was, what authority (as I have before asked) is there left for believing the strange things they tell us afterwards? If they cannot be believed in their account of his natural genealogy, how are we to believe them when they tell us he was the son of God, begotten by a ghost; and that an angel announced this in secret to his mother? If they lied in one genealogy, why are we to believe them in the other? If his natural genealogy be manufactured, which it certainly is, why are we not to suppose that his celestial genealogy is manufactured also, and that the whole is fabulous? Can any man of serious reflection hazard his future happiness upon the belief of a story naturally impossible, repugnant to every idea of decency, and related by persons already detected of falsehood?

Face au questionnement sur l'existence de Dieu, se présentent trois types d'individus honnêtes, le croyant qui dit: «Je ne sais pas mais je crois que oui», l'athée qui dit: «Je ne sais pas mais je crois que non», l'indifférent qui dit : «Je ne sais pas et je m'en moque.» L'escroquerie commence chez celui qui clame: «Je sais !» Qu'il affirme : «Je sais que Dieu existe» ou «Je sais que Dieu n'existe pas», il outrepasse les pouvoirs de la raison, il vire à l'intégrisme ... En notre siècle où, comme jadis, on tue au nom de Dieu, il importe de ne pas amalgamer les croyants et les imposteurs : les amis de Dieu restent ceux qui le cherchent, pas ceux qui parlent à Sa place en prétendant L'avoir trouvé.

There are two classes of thinkers—one who commence with ignoring Nature, seeking in something outside it for the origin of it, and who look upon the infinite processes of the worlds which people space, with the dull astonishment accorded to mere agencies, rather than with the native wonder and awe which the consciousness of original powers awakens—these are Theists. The other class are those who regard matter as the very garment of the unknown God, to whom every spray, and pebble, and flower, and star is a marvel, a glory, and an inspiration; who, comprehending not an external cause of nature, recognise its existence, its surpassing affluence, its multitudinous marvels, and give them the first place in their wonder, study, reverence, and love—these are Affirmative Atheists.

[T]here was a prophetic medieval Italian abbot, Joachim of Floris, who in the early thirteenth century foresaw the dissolution of the Christian Church and dawn of a terminal period of earthly spiritual life, when the Holy Ghost, the Holy Spirit, would speak directly to the human heart without ecclesiastical mediation. His view, like that of Frobenius, was of a sequence of historic stages, of which our own was to be the last; and of these he counted four. The first was, of course, that immediately following the Fall of Man, before the opening of the main story, after which there was to unfold the whole great drama of Redemption, each stage under the inspiration of one Person of the Trinity. The first was to be of the Father, the Laws of Moses and the People of Israel; the second of the Son, the New Testament and the Church; and now finally (and here, of course, the teachings of this clergyman went apart from the others of his communion), a third age, which he believed was about to commence, of the Holy Spirit, that was to be of saints in meditation, when the Church, become superfluous, would in time dissolve. It was thought by not a few in Joachim’s day that Saint Francis of Assisi might represent the opening of the coming age of direct, pentecostal spirituality. But as I look about today and observe what is happening to our churches in this time of perhaps the greatest access of mystically toned religious zeal our civilization has known since the close of the Middle Ages, I am inclined to think that the years foreseen by the good Father Joachim of Floris must have been our own. For there is no divinely ordained authority any more that we have to recognize. There is no anointed messenger of God’s law. In our world today all civil law is conventional. No divine authority is claimed for it: no Sinai; no Mount of Olives. Our laws are enacted and altered by human determination, and within their secular jurisdiction each of us is free to seek his own destiny, his own truth, to quest for this or for that and to find it through his own doing. The mythologies, religions, philosophies, and modes of thought that came into being six thousand years ago and out of which all the monumental cultures both of the Occident and of the Orient - of Europe, the Near and Middle East, the Far East, even early America - derived their truths and lives, are dissolving from around us, and we are left, each on his own to follow the star and spirit of his own life.

From the Author Matthew 16:25 says, “For whoever desires to save his life will lose it, but whoever loses his life for my sake will find it.”  This is a perfect picture of the life of Nate Saint; he gave up his life so God could reveal a greater glory in him and through him. I first heard the story of Operation Auca when I was eight years old, and ever since then I have been inspired by Nate’s commitment to the cause of Christ. He was determined to carry out God’s will for his life in spite of fears, failures, and physical challenges. For several years of my life, I lived and ministered with my parents who were missionaries on the island of Jamaica. My experiences during those years gave me a passion for sharing the stories of those who make great sacrifices to carry the gospel around the world. As I wrote this book, learning more about Nate Saint’s life—seeing his spirit and his struggles—was both enlightening and encouraging to me. It is my prayer that this book will provide a window into Nate Saint’s vision—his desires, dreams, and dedication. I pray his example will convince young people to step out of their comfort zones and wholeheartedly seek God’s will for their lives. That is Nate Saint’s legacy: changing the world for Christ, one person and one day at a time.   Nate Saint Timeline 1923 Nate Saint born. 1924 Stalin rises to power in Russia. 1930 Nate’s first flight, aged 7 with his brother, Sam. 1933 Nate’s second flight with his brother, Sam. 1936 Nate made his public profession of faith. 1937 Nate develops bone infection. 1939 World War II begins. 1940 Winston Churchill becomes British Prime Minister. 1941 Nate graduates from Wheaton College. Nate takes first flying lesson. Japan attacks Pearl Harbor, Hawaii. 1942 Nate’s induction into the Army Air Corps. 1943 Nate learns he is to be transferred to Indiana. 1945 Atomic bombs dropped on Hiroshima and Nagasaki, Japan by U.S. 1946 Nate discharged from the Army. 1947 Nate accepted for Wheaton College. 1948 Nate and Marj are married and begin work in Eduador. Nate crashes his plane in Quito. 1949 Nate’s first child, Kathy, is born. Germany divided into East and West. 1950 Korean War begins. 1951 Nate’s second child, Stephen, is born. 1952 The Saint family return home to the U.S. 1953 Nate comes down with pneumonia. Nate and Henry fly to Ecuador. 1954 The first nuclear-powered submarine is launched. Nate’s third child, Phillip, is born. 1955 Nate is joined by Jim Elliot, Ed McCully, Peter Fleming and Roger Youderian. Nate spots an Auca village for the first time. Operation Auca commences. 1956 The group sets up camp four miles from the Auca territory. Nate and the group are killed on “Palm Beach”.

A commencement speech Mann gave two months before his death served as a clarion call for students to embrace his worldview: “I beseech you to treasure up in your hearts these my parting words: Be ashamed to die until you have won some victory for humanity.

This issue of Stvar we dedicate to the anniversaries. Each effort that commences from historical years and epochal dates, however, is not only supposed to cope with the legacy and lessons of evoked events and figures, but also to question a certain (dominant) relation to the past and history. In other words, the task is not a commemorative one, that is, a fetishist relation to the epoch of decisive dates and big events, but rather the radical grasping of the materiality of history following its work where social contradictions require that fight for emancipation and progress is to be taken up. What is at stake here is not an academic requiem or a leftist memorial service to the era of revolutions and great revolutionaries; it is all about casting our gaze toward the past in order to better examine those moments where the past opens itself toward the future. The relation toward past, therefore, should contain perspectives of different future. Amputation of the future is nowadays one of the features of many current academic, scientific and ideological discourses. Once this perspective of different future has been eliminated, the resignification of Marx, Luxemburg, Kollontai, Lenin and others becomes possible, because their doctrines and results have been quite depoliticized. On the contrary, it is the memory that calls for struggle that is the main cognitive attitude toward the events remembered in the collected texts in this issue. Not nostalgic or collectionist remembrance but critical memory filled with hope. The main question, thus, is that of radical social transformations, i.e. theory and practice of revolution. In this sense, Marx, Kollontai, Lenin and other Bolsheviks, and Gramsci as well, constitute the coordinates in which every theoretical practice that wants to offer resistance to capitalist expansion and its ideological forms is moving. The year 1867, when the first Volume of Marx’s Capital is brought out in Hamburg, then October 1917 in Russia, when all power went to the hands of Soviets, and 1937, when Gramsci dies after 11 years of fascist prison: these are three events that we are rethinking, highlighting and interpreting so that perspective of the change of the current social relations can be further developed and carried on. Publishing of the book after which nothing was the same anymore, a revolutionary uprising and conquest of the power, and then a death in jail are the coordinates of historical outcomes as well: these events can be seen as symptomatic dialectical-historical sequence. Firstly, in Capital Marx laid down foundations for the critique of political economy, indispensable frame for every understanding of production and social relations in capitalism, and then in 1917, in the greatest attempt of the organization of working masses, Bolsheviks undermined seriously the system of capitalist production and created the first worker’s state of that kind; and at the end, Gramsci’s death in 1937 somehow symbolizes a tragical outcome and defeat of all aspirations toward revolutionizing of social relations in the Western Europe. Instead of that, Europe got fascism and the years of destruction and sufferings. Although the 1937 is the symbolic year of defeat, it is also a testimony of hope and survival of a living idea that inspires thinkers and revolutionaries since Marx. Gramsci also handed down the huge material of his prison notebooks, as one of the most original attempts to critically elaborate Marx’s and Lenin’s doctrine in new conditions. Isn’t this task the same today?

Regardless of how low a person stoops, it is never too late to uncover a redemptive epiphany. Can I mine an inspirational ray of motivation from my darkest thoughts that allows me to confront the commonplace disorders and tragic interruptions of life? What physical, mental, and emotional strumming make up the tinderbox that produces the moral tension that gives meaning to the life of an ordinary person? Amongst the chaos, confusion, and compromises that mark existence, how do we go about understanding ourselves? How do we become in touch with our personal band of raw emotions? Does self-transformation commence by admitting illicit impulses, irrational thoughts, disturbing habits, mythic misgivings, and stinted worldview? Do we learn through deconstructing our maverick experiences or through intellectual abstraction? In order to move forward in life, is it sometimes necessary to dissect ourselves? Would it prove helpful systematically to take apart nightmarish experiences that seemly never let go of a person?

When he had made all the necessary preparations the army began to embark at the approach of the dawn; while according to custom he offered sacrifice to the gods and to the river Hydaspes, as the prophets directed. When he had embarked he poured a libation into the river from the prow of the ship out of a golden goblet, invoking the Acesines as well as the Hydaspes, because he had ascertained that it is the largest of all the rivers which unite with the Hydaspes, and that their confluence was not far off. He also invoked the Indus, into which the Acesines flows after its junction with the Hydaspes. Moreover he poured out libations to his forefather Heracles, to Ammon, and the other gods to whom he was in the habit of sacrificing, and then he ordered the signal for starting seawards to be given with the trumpet. As soon as the signal was given they commenced the voyage in regular order; for directions had been given at what distance apart it was necessary for the baggage vessels to be arranged, as also for the vessels conveying the horses and for the ships of war; so that they might not fall foul of each other by sailing down the channel at random. He did not allow even the fast-sailing ships to get out of rank by outstripping the rest. The noise of the rowing was never equalled on any other occasion, inasmuch as it proceeded from so many ships rowed at the same time; also the shouting of the boatswains giving the time for beginning and stopping the stroke of the oars, and the clamour of the rowers, when keeping time all together with the dashing of the oars, made a noise like a battle-cry. The banks of the river also, being in many places higher than the ships, and collecting the sound into a narrow space, sent back to each other an echo which was very much increased by its very compression. In some parts too the groves of trees on each side of the river helped to swell the sound, both from the solitude and the reverberation of the noise. The horses which were visible on the decks of the transports struck the barbarians who saw them with such surprise that those of them who were present at the starting of the fleet accompanied it a long way from the place of embarkation. For horses had never before been seen on board ships in the country of India; and the natives did not call to mind that the expedition of Dionysus into India was a naval one. The shouting of the rowers and the noise of the rowing were heard by the Indians who had already submitted to Alexander, and these came running down to the river’s bank and accompanied him singing their native songs. For the Indians have been eminently fond of singing and dancing since the time of Dionysus and those who under his bacchic inspiration traversed the land of the Indians with him.

Je suis pourtant convaincu que la force de persuasion de la secte chrétienne tenait en grande partie à sa capacité d'inspirer des gestes sidérants, des gestes - et pas seulement des paroles - qui allaient à l'inverse du comportement humain normal. Les hommes sont ainsi faits qu'ils veulent - pour les meilleurs d'entre eux, ce n'est déjà pas rien - du bien à leurs amis et, tous, du mal à leurs ennemis. Qu'ils aiment mieux être forts que faibles, riches que pauvres, grands que petits, dominants plutôt que dominés. C'est ainsi, c'est normal, personne n'a jamais dit que c'était mal. La sagesse grecque ne le dit pas, la piété juive non plus. Or voici que des hommes non seulement disent mais font exactement le contraire. D'abord on ne comprend pas, on ne voit pas l'intérêt de cette extravagante inversion des valeurs. Et puis on commence à comprendre. On commence à voir l'intérêt, c'est-à-dire la joie, la force, l'intensité de vie qu'ils tirent de cette conduite en apparence aberrante. Et alors on n'a plus qu'un désir, c'est de faire comme eux. (p. 204)

Un livre est un monde, un monde fait, un monde avec un commencement et une fin. Chaque page d'un livre est une ville. Chaque ligne est une rue. Chaque mot est une demeure. Mes yeux parcourent la rue, ouvrant chaque porte, pénétrant dans chaque demeure. [...] Ce matin, en sortant de mon livre, j'éprouvais une délicieuse sensation d'ébriété et d'espace, une grande impatience, un magnifique désir. Tout ce que je demande à un livre, c'est de m'inspirer ainsi de l'énergie et du courage, de me dire ainsi qu'il y a plus de vie que je ne peux en prendre, de me rappeler ainsi l'urgence d'agir. Si presque tous les mots de cette nuit ont passé sous mes yeux comme l'eau de mer sur les flancs d'un navire, les rares mots que j'ai retenus ont gravé dans mon esprit une marque indélébile.

A new week has commenced, and we face new days filled with experiences yet to be discovered, and moments yet to be adventured, some good and some inevitably challenging. As we look forward to the week, let’s take heed from one of the many big lessons the smaller things in nature provide, and strive in stride like the resilient wildflowers that begin each day by turning to face the rolling sunrise.

La censure sous Ceaușescu, vue par Vasile Andru (p. 327-328) : Il y avait une dizaine de procédés. Ma génération les a tous pratiqués, appliqués surtout d'une façon empirique selon l'inspiration du moment. Ces procédés commencent par un palier lexical-sémantique, continue avec l'observation de stratégies de construction et d'expression, l'écriture entre les lignes, le syntagme énigmatique, l'utilisation de procédés ésopiques tels que l'allégorie et la parabole ou les déguisements spatio-temporelles et, enfin, divers procédés expérimentaux. Tout cela était associé aux stratégies de négociation. En voici quelques exemples : Les mots défendus : l'affût de la censure commencée dès le mot… Il existait des listes de mots prohibés. Lorsque le livre avait reçu le visa de la censure (donc sans les mots refusés), je travaillais à nouveau le texte avant son impression. Je remettais à leur place certains mots défendus… Le rédacteur du livre (l'éditeur) devait être un allié sinon tout tombé à l'eau… Les codes allusifs : ils ont conduit à une littérature ésopique. En Roumanie tout le monde a appris ces codes allusifs de sorte qu'ils fonctionnaient au niveau de la société. Ainsi, l'expression ésopique n'a-t-elle pas isolé l'écrivain, quoiqu'elle ait peut-être isolé notre littérature du monde entier. Le récit allégorique : je crois que les années soixante-dix ont propulsé en général l'allégorie pour deux raisons : la première, c'était l'angoisse existentielle (poussée parfois jusqu'à la névrose) et la seconde, c'était l'ambition universaliste. La tendance à l'occultation était associée à créer des visions vastes. Cette démarche cachait tout autant un geste cognitif que contestataire. Le déguisement romantique : le genre historique nous a permis à nous les écrivains, des renvois au présent. En parlant de la manière dont Trajan a puni les délateurs de Rome, il était clair à quels délateurs je faisais allusion. L'expérimentation littéraire : avec les proses des années 1980 j'ai introduit des procédés plus élaborés - le montage cinétique, le « relanceur textuel » coupé du contexte. En cela, il ne s'agissait pas seulement de contrecarrer la vigilance de la censure, mais de repenser l'efficience du langage, il s'agissait d'une « revigoration » moderniste. Quoiqu'il en soit, je n'ai jamais misé sur la naïveté de la censure ou sur sa bêtise. Les censeurs n'étaient pas bêtes, on ne pouvait pas les duper. Ils étaient diplômés, c'était nos anciens camarades de faculté. Malgré les procédés utilisés il arrivait qu'un livre soit refusé. Il fallait alors changer la maison d'édition et il pouvait arriver que la publication soit accordée à l'une de ces maisons plutôt qu'à l'autre. Entraient en alors en jeu le zèle ou l'excès de prudence avec lesquels ces dernières agissaient.

Rufous Hummingbirds that do not elect to make the easy stop in Southern California migrate north up the coast before nesting in forests from the Sierra and Rocky Mountains to south-central Alaska. Rufous remain in their northern habitats only a few months to breed and nest. By August, adult males spearhead the wave back south through the Rocky Mountains and the sky islands, reaching central Mexico in October, where they spend the winter molting their feathers before commencing their long flight north in March. To accomplish these mind-boggling journeys, hummingbirds rely on the wisdom of their genetic history and the information stored in tiny brains the size of silver cupcake beads. Envisioning these near-weightless fliers braving the formidable obstacles posed by wind, fire, rain and snow to adjust to the seasons of the earth is nothing short of awe-inspiring.

The commencement of the Divine Inspiration to Allah's Messenger was in the form of good dreams which came true like bright day light, and then the love of seclusion was bestowed upon him. He used to go into seclusion in the cave of Hira where he used to worship (Allah alone) continuously for many days before his desire to see his family.

L'article raconte que le père de l'échographie moderne était lui-même un pro-life. Il démontre comment les anti-avortement se sont servis des évolutions technologiques pour humaniser les embryons et les fœtus ; pour décourager les mères d'avoir recours à l'avortement. Comment, en même temps qu'elles ont permis de voir les pathologies très tôt et toutes sortes d'avancées médicales, les échographies ont dépossédé les femmes de tout pouvoir et du savoir de leur grossesse elle-même, les remettant entièrement entre les mains du médecin. Avant, seule la femme était à même de donner la date de ses dernières règles, de décrire ses symptômes, de sentir ce qui s'appelle le "quickening", -'le moment où la femme enceinte commence à sentir les mouvements du fœtus dans l'utérus', dit Wikipedia-, pour estimer le stade de la grossesse.

J'ai de plus en plus, l'obsédante impression d'écrire pour les rescapés du futur : l'immense iceberg se profile à l'horizon, qui va croiser notre navire entouré de brume. Il y a quelques années encore, on pouvait croire à une organisation de combat ouverte et officielle, à la vertu immédiate de l'information, de la polémique, voire au vote pour tenter d'édifier un barrage contre le pire. C'est fini, aujourd'hui. D'ici une trentaine d'années, la plupart des matériaux indispensables à la continuité de notre civilisation industrielle vont manquer irréductiblement ; les riches sols d'Europe commencent à s'appauvrir sous l'effet de l'agriculture industrielle, et la pollution marine s'accumule, catastrophe après catastrophe, de marée noire en marée noire ; le Tiers Monde se désertifie et la famine y galope comme jadis les pestes ; le choix nucléaire va couvrir le monde de nos enfants d'un semis de pyramides obligatoirement épaissies tous les 25 ans à cause de leur danger radioactif, grâce à un matériau énergétique qui disparaîtra complètement à la veille de l'an 2000. Ce n'est pas un tableau poussé au noir ; c'est à peine un survol. Et vous croyez encore échapper à la catastrophe ? Si l'homme ne disparaît pas, victime de sa propre connerie, de sa pathologie du Pouvoir et de son sexisme, s'il reste, comme je veux le croire, des rescapé(e)s du Futur aux couleurs d'Apocalypse, peut-être quelques écrits comme celui-ci n'auront pas été tout à fait futiles. Si seulement, dès aujourd'hui, les femmes s'unissaient pour de bon ! Oui, si les femmes, les jeunes femmes d'aujourd'hui prenaient subitement conscience que le féminisme, c'est beaucoup plus que le féminisme, et que le cri le plus radicalement vrai est le féminisme ou la mort !

Quand on doit remettre les pendules de sa vie à l'heure, commencer par arrêter le temps.

So we turn to the history of that chapter in the chronicles of war that was quintessentially the age of battles: romantic, even glorious in their spectacles of brightly colored uniforms, glittering sabers and bayonets, blaring musical battle-calls, charging men and horses; inspiring in their instances of courage and devotion to duty; horrible beyond imagination in the wreckage of crushed and mutilated bodies they left behind; futile in their habitual failure to achieve that complete destruction of the enemy army through which they might have justified themselves by bringing quick decisiveness to war. The swift decisions almost never came. if war's one virtue was its capacity to produce decisions at a tolerable cost, it had lost its virtue before the age of battles commenced.

Thirteen Rules for an Effective (and Perhaps Even Inspiring) Commencement Address