Inter Quotes

In times of war, the law falls silent. Silent enim leges inter arma

The evil that men do lives after them; The good is oft interred with their bones.

This is a work of fiction. Still, given an infinite number of possible worlds, it must be true on one of them. And if a story set in an infinite number of possible worlds is true in one of them, then it must be true in all of them. So maybe, it's not as fictional as we think.

On Undecided Voter​s: "To put them in perspective, I think​ of being​ on an airplane.​ The flight attendant comes​ down the aisle​ with her food cart and, eventually,​ parks​ it beside my seat.​ “Can I inter​est you in the chick​en?​” she asks.​ “Or would​ you prefer the platter of shit with bits of broke​n glass​ in it?” To be undecided in this elect​ion is to pause​ for a moment and then ask how the chick​en is cooked.

New Rule: Gay marriage won't lead to dog marriage. It is not a slippery slope to rampant inter-species coupling. When women got the right to vote, it didn't lead to hamsters voting. No court has extended the equal protection clause to salmon. And for the record, all marriages are “same sex” marriages. You get married, and every night, it's the same sex.

In a real sense all life is inter-related. All men are caught in an inescapable network of mutuality, tied in a single garment of destiny. Whatever affects one directly, affects all indirectly. I can never be what I ought to be until you are what you ought to be, and you can never be what you ought to be until I am what I ought to be... This is the inter-related structure of reality.

Inter faeces et urinam nascimur. (We are born between shit and piss.)

Friends, Romans, countrymen, lend me your ears; I come to bury Caesar, not to praise him; The evil that men do lives after them, The good is oft interred with their bones, So let it be with Caesar ... The noble Brutus Hath told you Caesar was ambitious: If it were so, it was a grievous fault, And grievously hath Caesar answered it ... Here, under leave of Brutus and the rest, (For Brutus is an honourable man; So are they all; all honourable men) Come I to speak in Caesar's funeral ... He was my friend, faithful and just to me: But Brutus says he was ambitious; And Brutus is an honourable man…. He hath brought many captives home to Rome, Whose ransoms did the general coffers fill: Did this in Caesar seem ambitious? When that the poor have cried, Caesar hath wept: Ambition should be made of sterner stuff: Yet Brutus says he was ambitious; And Brutus is an honourable man. You all did see that on the Lupercal I thrice presented him a kingly crown, Which he did thrice refuse: was this ambition? Yet Brutus says he was ambitious; And, sure, he is an honourable man. I speak not to disprove what Brutus spoke, But here I am to speak what I do know. You all did love him once, not without cause: What cause withholds you then to mourn for him? O judgement! thou art fled to brutish beasts, And men have lost their reason…. Bear with me; My heart is in the coffin there with Caesar, And I must pause till it come back to me

Different though the sexes are, they inter-mix. In every human being a vacillation from one sex to the other takes place, and often it is only the clothes that keep the male or female likeness, while underneath the sex is the very opposite of what it is above.

If there were such a thing as an inter-city thieving contest, Ankh-Morpork would bring home the trophy and probably everyone’s wallets.

My Emma, does not every thing serve to prove more and more the beauty of truth and sincerity in all our dealings with each other?

Cele mai interesante întrebări rămân întrebări. Și conțin în ele un mister. La fiecare răspuns trebuie să adaugi un "poate". Numai întrebările fără interes au răspunsuri definitive.

It is man's social nature which distinguishes him from the brute creation. If it is his privilege to be independent, it is equally his duty to be inter-dependent. Only an arrogant man will claim to be independent of everybody else and be self-contained.

So many likes and retweets for having the "GUTS" to say what every- one thinks ON THE FUCKING INTER- NET (but never in the street).

He sighed. It was a long sigh, weary and worldly-wise. The kind of sigh you could picture God heaving after six days of hard work and looking forward to some serious cosmic R&R, only to be handed a report by an angel concerning a problem with someone eating an apple.

And an equation is the same whether it's written in red or green ink

In peace, children inter their parents; war violates the order of nature and causes parents to inter their children.

Why did I let Reynard Wolfe convince me to embalm and inter Louis

He shoved the phone at her again. “What does this do?” Hand shaking, she took it from him. “Um. It’s called a Smartphone. You can talk to people or send messages. It’s got Internet too.” She pointed to a collection of funny looking symbols on the glossy surface. Inter-net. Is that used for some sort of fishing? And why is the phone called smart? Were prior ones stupid?

All neurotics, and many others besides, take exception to the fact that 'inter urinas et faeces nascimur.

Words are like pillows: if put correctly they ease pain.

There is a music of the universes in every heart.

Tolerance, inter-cultural dialogue and respect for diversity are more essential than ever in a world where peoples are becoming more and more closely interconnected.

I come to bury Caesar, not to praise him. The evil that men do lives after them; The good is oft interred with their bones

Optimism hopes for the best without any guarantee of its arriving and is often no more than whistling in the dark. Christian hope, by contrast, is faith looking ahead to the fulfillment of the promises of God, as when the Anglican burial service inters the corpse 'in sure and certain hope of the Resurrection to eternal life, through our Lord Jesus Christ.' Optimism is a wish without warrant; Christian hope is a certainty, guaranteed by God himself. Optimism reflects ignorance as to whether good things will ever actually come. Christian hope expresses knowledge that every day of his life, and every moment beyond it, the believer can say with truth, on the basis of God's own commitment, that the best is yet to come.

For Someone Awakening To The Trauma of His or Her Past: For everything under the sun there is a time. This is the season of your awkward harvesting, When the pain takes you where you would rather not go, Through the white curtain of yesterdays to a place You had forgotten you knew from the inside out; And a time when that bitter tree was planted That has grown always invisibly beside you And whose branches your awakened hands Now long to disentangle from your heart. You are coming to see how your looking often darkened When you should have felt safe enough to fall toward love, How deep down your eyes were always owned by something That faced them through a dark fester of thorns Converting whoever came into a further figure of the wrong; You could only see what touched you as already torn. Now the act of seeing begins your work of mourning. And your memory is ready to show you everything, Having waited all these years for you to return and know. Only you know where the casket of pain is interred. You will have to scrape through all the layers of covering And according to your readiness, everything will open. May you be blessed with a wise and compassionate guide Who can accompany you through the fear and grief Until your heart has wept its way to your true self. As your tears fall over that wounded place, May they wash away your hurt and free your heart. May your forgiveness still the hunger of the wound So that for the first time you can walk away from that place, Reunited with your banished heart, now healed and freed, And feel the clear, free air bless your new face.

When you enter a grove peopled with ancient trees, higher than the ordinary, and shutting out the sky with their thickly inter-twined branches, do not the stately shadows of the wood, the stillness of the place, and the awful gloom of this doomed cavern then strike you with the presence of a deity?

Memory is not an instrument for exploring the past but its theatre. It is the medium of past experience, as the ground is the medium in which dead cities lie interred.

In an infinity of worlds, anything is not only possible, it's mandatory.

I write across several genres. I’m a slut for words. I can’t keep it in my literary pants.

Magic" is simply a way of talking to the universe in a way that it cannot ignore.

...In little more than a single century from 1820 to 19450, no less than fifty-nine million human animals were killed in inter-group clashes of one sort or another.... We describe these killings as men behaving "like animals," but if we could find a wild animal that showed signs of acting this way, it would be more precise to describe it as behaving like men.

O quam dulcis vita fuit dum sedabamus in quieti . . . inter liborum copias. : 'Oh how sweet life was when we sat quietly . . . midst all these books.

Șoselele înseamnă civilizație...și, vorba aia, ce interes avem să fim civilizați?!

Western magical practitioners incorrectly call such a creature a demon, when I would describe it as a kidnapped inter-dimensional alien.

That the good that we do might live on after us, while the evil lies interred with their bones.

That's what yer little sister said,' said Hagrid, nodding at Ron. Met her jus' yesterday.' Hagrid looked sideways at Harry, his beard twitching. 'Said she was jus' lookin' round the grounds, but I reckon she was hopin' she might run inter someone else at my house.' He winked at Harry. 'If yeh ask me, she wouldn' say no ter a signed-' 'Oh, shut up,' said Harry. Ron snorted with laughter and the ground was sprayed with slugs.

I found that the writer who says SUBLATA LUCERNA NULLUM DISCRIMEN INTER MULIERES ('when the lamp is taken away, all women are alike') says true; but without love, this great business is a vile thing.

Hope when you've got nothing else, he once told us. But if you´ve got anything else, then for Heaven's sake, Do it!

Stiam prea bine ca fondul sufletului meu e desgustul, apatia, mizeria. Eu nu sunt facut pentru nici o femee, nici o femee nu e facuta pentru mine, si oricare ar crede-o ar fi nenorocita. Nu iubesc nimic pentru ca nu cred in nimic si prea greoi pentru a lua vreun lucru precum se prezinta, eu nu am privirea ce infrumuseteaza lumea, ci aceea care vede numai raul, numai defectele, numai partea umbrei . Satul de viata fara sa fi trait vreodata, neavand un interes adevarat pentru nimic in lume, sunt moraliceste desalat ... Nu cred nimic, nu sper nimic si mi-e moraliceste frig ca unui batran de 80 de ani.

Besides keeping our eyes and ears open to what others think about our actions, we should keep reminding ourselves about staying awake at all times so that we can draw inferences from others’ expectations and, of course, our own actions.

Urmăresc cu interes, cînd se opresc două trenuri în staţie, cu ce aviditate se uită oamenii unii la alţii. E prea puţin să spui că vor să întîlnească o cunoştinţă. Nu, e un sentiment metafizic: vor să vadă pe celălalt. Fiecare se vede pe sine în celălalt. Şi rîde.

Shaman is a spiritual shuttle between three realms of existence: Heaven, Mankind and Earth. He pierces through inter-dimensional veils in order to heal the parts and unite the whole.

As virtuous men pass mildly away, And whisper to their souls to go, Whilst some of their sad friends do say, "The breath goes now," and some say, "No," So let us melt, and make no noise, No tear-floods, nor sigh-tempests move; 'Twere profanation of our joys To tell the laity our love. Moving of the earth brings harms and fears, Men reckon what it did and meant; But trepidation of the spheres, Though greater far, is innocent. Dull sublunary lovers' love (Whose soul is sense) cannot admit Absence, because it doth remove Those things which elemented it. But we, by a love so much refined That our selves know not what it is, Inter-assured of the mind, Care less, eyes, lips, and hands to miss. Our two souls therefore, which are one, Though I must go, endure not yet A breach, but an expansion. Like gold to airy thinness beat. If they be two, they are two so As stiff twin compasses are two: Thy soul, the fixed foot, makes no show To move, but doth, if the other do; And though it in the center sit, Yet when the other far doth roam, It leans, and hearkens after it, And grows erect, as that comes home. Such wilt thou be to me, who must, Like the other foot, obliquely run; Thy firmness makes my circle just, And makes me end where I begun.

It's funny how these days, when every household has its own inter-continental ballistic missile, you hardly even think about them. . . . A lot of us, though, have started painting the missiles different colors, even decorating them with our own designs, like butterflies or stenciled flowers. They take up so much space in the backyard, they might as well look nice, and the government leaflets don't say that you have to use the paint they supply.

There's only one choice now: finish what Zampanò himself failed to finish. Re-inter this thing in a binding tomb. Make it only a book.

Isaac liked the idea of an inter-aspectual entity so enamored with knowledge that it just roamed from realm to realm in a bath, murmuring with interest at everything it came across.

Caste is another name for control. Caste puts a limit on enjoyment. Caste does not allow a person to transgress caste limits in pursuit of his enjoyment. That is the meaning of such caste restrictions as inter-dining and inter-marriage … These being my views I am opposed to all those who are out to destroy the Caste System.57

Having placed in my mouth sufficient bread for three minutes' chewing, I withdrew my powers of sensual perception and retired into the privacy of my mind, my eyes and face assuming a vacant and preoccupied expression. I reflected on the subject of my spare-time literary activities. One Beginning and one ending for a book was a thing I did not agree with. A good book may have three openings entirely dissimilar and inter-related only in the prescience of the author, or for that matter one hundred times as many endings.

An intercom popped on and Paris dais, "Knock. Knock." Static and then a woman's voice said, "Who's there?" Kat raised a brow at me, and I shrugged. "The interruption cow," Paris said, glancing at Luc, who shook his head. From the intercom, "The inter-" "Moooooo!" Pars dais, snickerin. Kat giggled. Archer rolled his eyes and shook his head. There was an audible huff from the intercom. "That was stupid. The gate is opening. Give ist a sec." "That was pretty lame" I said. Paris chuckled. "I saw it on the Internet. Made me laugh. I got more. Want to hear them?" "No." My rebuttal was joined by Archer's. Something we agreed on. Huh. Go figure. "Too bad." Paris eased forward as the gated split, spreading wide. "That wasn't even my best one.

The idea of “post-racism,” just like that of “reverse racism,” is really just a coded way of denying the existence of actual racism. And denying the existence of actual racism is really just another form of (you guessed it) racism.

A family is essentially a field of stories, each intricately connected. Death does not sever the connection; rather, the story expands as it continues unwinding inter-dimensionally

Let us look at wealth and poverty. The affluent society and the deprived society inter-are. The wealth of one society is made of the poverty of the other. "This is like this, because that is like that." Wealth is made of non-wealth elements, and poverty is made by non-poverty elements. [...] so we must be careful not to imprison ourselves in concepts. The truth is that everything contains everything else. We cannot just be, we can only inter-be. We are responsible fo everything that happens around us.

Cadavers and spirits are human refuse, and they are absurdly difficult to dispose of properly. When someone dies, a small gang of specialists is required to remove and inter the body in such a way that it can always be located precisely at any time while preventing it from ever appearing again.

In addition to the interpretive frameworks of the mythological (classical-Greek), the theological (Medieval-Christian), and the existential (modern-European), would it be possible to shift our framework to something we can only call cosmological? Could such a cosmological view be understood not simply as the view from inter-stellar space, but as the view of the world-without-us, the Planetary view?

...Hay 3 clases de amistad: por interés o utilidad, por placer y la "amistad perfecta, la de los hombres de bien y semejantes en virtud, porque éstos se desean igualmente el bien".

Inter action with boldness

L.P. So your work must fight religion? J.H. No, not at all! It fights the unconsciousness, the blindness, that all myth creates about itself. You never can see the actual myth you are in or only through a glass darkly.

There is, of course, this to be said for the Omnibus Book in general and this one in particular. When you buy it, you have got something. The bulk of this volume makes it almost the ideal paper-weight. The number of its pages assures its posessor of plenty of shaving paper on his vacation. Place upon the waistline and jerked up and down each morning, it will reduce embonpoint and strengthen the abdominal muscles. And those still at their public school will find that between, say, Caesar's Commentaries in limp cloth and this Jeeves book there is no comparison as a missile in an inter-study brawl.

A strange thing happens when you interview a robot. You feel an urge to be profound: to ask profound questions. I suppose it’s an inter-species thing. Although if it is I wonder why I never try and be profound around my dog. ‘What does electricity taste like?’ I ask. ‘Like a planet around a star,’ Bina48 replies. Which is either extraordinary or meaningless - I’m not sure which

One of the key algorithms of compassionate artificial intelligence is Mother-Infant Inter-brain Synchrony algorithm, which mimics the brain-to-brain synchrony of gaze, facial expressions, touch and heart rhythms of mother and child.

You are the sum total of the people you meet and interact with in the world. Whether it’s your family, peers, or co-workers, the opportunities you have and the things that you learn all come through doors that other people open for you.

I have been down many blind alleys in my attempts to come to terms with my emotions. I’ve repressed them, swallowed them, drowned them in drink, ascended above them in clouds of hemp, starved them out, interred them with food, transcended them in meditation, outrun them, outsmarted them with rationalization, exorcised them, handed them over to higher beings, transmuted them into pretty lights, and even briefly felt them before purging them in dramatic catharses that promised to render them finally extinct.

Mother-infant inter-brain synchrony algorithms of compassionate artificial intelligence and social robots are developed based on brain-to-brain synchrony of gaze, facial expressions and heart rhythms between mother and child.

Black folks are often individually regarded as the authority on every facet of black culture and the people who create it, but it’s exhausting for most black people to constantly be relied upon as the go-to official spokesnegro.

[T]he flower is made of non-flower elements. We can describe the flower as being full of everything. There is nothing that is not present in the flower. We see sunshine, we see the rain, we see clouds, we see the earth, and we also see time and space in the flower. A flower, like everything else, is made entirely of non-flower elements. The whole cosmos has come together in order to help the flower manifest herself, The flower is full of everything except one thing: a separate self, a separate identity. The flower cannot be by herself alone. The flower has to inter-be with the sunshine, the cloud and everything in the cosmos. If we understand being in terms of inter-being, then we are much closer to the truth. Inter-being is not being and it is not non-being. Inter-being means being empty of a separate identity, empty of a separate self,

One beginning and one ending for a book was a thing I did not agree with. A good book may have three openings entirely dissimilar and inter-related only in the prescience of the author, or for that matter one hundred times as many endings.

A forest," William said, his expression distant. "Where the ground is dry soil and stone. Where tall trees grow and centuries of autumn carpet their roots. Where the wind smells of game and wildflowers." "Why, that was lovely, Lord Bill. Do you ever write poetry? Something for your blueblood lady?" "No." "She doesn't like poetry?" "Leave it." Hehe. "Oh, so you have a lady. How interes--

There is a whirlwind in southern Morocco, the aajej, against which the fellahin defend themselves with knives. There is the africo, which has at times reached into the city of Rome. The alm, a fall wind out of Yugoslavia. The arifi, also christened aref or rifi, which scorches with numerous tongues. These are permanent winds that live in the present tense. There are other, less constant winds that change direction, that can knock down horse and rider and realign themselves anticlockwise. The bist roz leaps into Afghanistan for 170 days--burying villages. There is the hot, dry ghibli from Tunis, which rolls and rolls and produces a nervous condition. The haboob--a Sudan dust storm that dresses in bright yellow walls a thousand metres high and is followed by rain. The harmattan, which blows and eventually drowns itself into the Atlantic. Imbat, a sea breeze in North Africa. Some winds that just sigh towards the sky. Night dust storms that come with the cold. The khamsin, a dust in Egypt from March to May, named after the Arabic word for 'fifty,' blooming for fifty days--the ninth plague of Egypt. The datoo out of Gibraltar, which carries fragrance. There is also the ------, the secret wind of the desert, whose name was erased by a king after his son died within it. And the nafhat--a blast out of Arabia. The mezzar-ifoullousen--a violent and cold southwesterly known to Berbers as 'that which plucks the fowls.' The beshabar, a black and dry northeasterly out of the Caucasus, 'black wind.' The Samiel from Turkey, 'poison and wind,' used often in battle. As well as the other 'poison winds,' the simoom, of North Africa, and the solano, whose dust plucks off rare petals, causing giddiness. Other, private winds. Travelling along the ground like a flood. Blasting off paint, throwing down telephone poles, transporting stones and statue heads. The harmattan blows across the Sahara filled with red dust, dust as fire, as flour, entering and coagulating in the locks of rifles. Mariners called this red wind the 'sea of darkness.' Red sand fogs out of the Sahara were deposited as far north as Cornwall and Devon, producing showers of mud so great this was also mistaken for blood. 'Blood rains were widely reported in Portugal and Spain in 1901.' There are always millions of tons of dust in the air, just as there are millions of cubes of air in the earth and more living flesh in the soil (worms, beetles, underground creatures) than there is grazing and existing on it. Herodotus records the death of various armies engulfed in the simoom who were never seen again. One nation was 'so enraged by this evil wind that they declared war on it and marched out in full battle array, only to be rapidly and completely interred.

You would hardly think, at first, that horrid monsters lie up there waiting to be discovered by any moderately penetrating mind--monsters to which those of the oceans bear no sort of comparison." What monsters may they be?" Impersonal monsters, namely, Immensities. Until a person has thought out the stars and their inter-spaces, he has hardly learnt that there are things much more terrible than monsters of shape, namely, monsters of magnitude without known shape. Such monsters are the voids and waste places of the sky... In these our sight plunges quite beyond any twinkler we have yet visited. Those deep wells for the human mind to let itself down into, leave alone the human body! and think of the side caverns and secondary abysses to right and left as you pass on!... There is a size at which dignity begins," he exclaimed; "further on there is a size at which grandeur begins; further on there is a size at which solemnity begins; further on, a size at which awfulness begins; further on, a size at which ghastliness begins. That size faintly approaches the size of the stellar universe. So am I not right in saying that those minds who exert their imaginative powers to bury themselves in the depths of that universe merely strain their faculties to gain a new horror?

Dating back to the Iliad, ancient Egypt and beyond, burial rites have formed a critical function in most human societies. Whether we cremate a loved one or inter her bones, humans possess a deep-set instinct to mark death in some deliberate, ceremonial fashion. Perhaps the cruelest feature of forced disappearance as an instrument of war is that it denies the bereaved any such closure, relegating them to a permanent limbo of uncertainty.

Desires Like the beautiful bodies of those who died young, tearfully interred in a grand mausoleum with roses by their heads and jasmine at their feet – so seem those desires that have passed without fulfilment; without a single night of pleasure, or one of its radiant mornings.

to bar communication between intellectuals, who are always our best hope of peace, is particularly self-defeating and inane. It declares, inter alia, that we have a) made up our minds about what we think, b) closed our minds to what others think, and c) chosen to go on hearing nothing with which we happen to disagree.

Here I am, proud as Greek god, and yet standing debtor to this blockhead for a bone to stand on! Cursed be that mortal inter-indebtedness which will not do away with ledgers. I would be free as air; and I'm down in the whole world's books. I am so rich, I could have given bid for bid with the wealthiest Praetorians at the auction of the Roman empire (which was the world's); and yet I owe for the flesh in the tongue I brag with. By heavens! I'll get a crucible, and into it, and dissolve myself down to one small, compendious vertebra.

The future is forever a projection of the present.

La origine inteligența n-a fost decât un mod practic, un instrument de adaptare la mediu, un mijloc pentru apărarea intereselor. La imensa majoritate a oamenilor ea a rămas și azi același lucru. Ei nu pricep decât ceea ce au interes să priceapă. Ceea ce le contrazice interesele, le contrazice fundamental și inteligența. Înafară de un număr infim de perverși - dacă o fi existând cu adevărat - nimeni nu poate face răul, dacă inteligența lui nu-i priește asta.

The government, which was designed for the people, has got into the hands of the bosses and their employers, the special interests. An invisible empire has been set up above the forms of democracy.” Woodrow Wilson, twenty-eighth President of the United States of America. Served 1913–1921. President during World War I, only President to be interred within Washington, DC, at the National Cathedral.

Interbeing: If you are a poet, you will see clearly that there is a cloud floating in this sheet of paper. Without a cloud, there will be no rain; without rain, the trees cannot grow; and without trees, we cannot make paper. The cloud is essential for the paper to exist. If the cloud is not here, the sheet of paper cannot be here either. So we can say that the cloud and the paper inter-are. “Interbeing” is a word that is not in the dictionary yet, but if we combine the prefix “inter-” with the verb “to be,” we have a new verb, inter-be. Without a cloud and the sheet of paper inter-are. If we look into this sheet of paper even more deeply, we can see the sunshine in it. If the sunshine is not there, the forest cannot grow. In fact, nothing can grow. Even we cannot grow without sunshine. And so, we know that the sunshine is also in this sheet of paper. The paper and the sunshine inter-are. And if we continue to look, we can see the logger who cut the tree and brought it to the mill to be transformed into paper. And we see the wheat. We know the logger cannot exist without his daily bread, and therefore the wheat that became his bread is also in this sheet of paper. And the logger’s father and mother are in it too. When we look in this way, we see that without all of these things, this sheet of paper cannot exist. Looking even more deeply, we can see we are in it too. This is not difficult to see, because when we look at a sheet of paper, the sheet of paper is part of our perception. Your mind is in here and mine is also. So we can say that everything is in here with this sheet of paper. You cannot point out one thing that is not here-time, space, the earth, the rain, the minerals in the soil, the sunshine, the cloud, the river, the heat. Everything co-exists with this sheet of paper. That is why I think the word inter-be should be in the dictionary. “To be” is to inter-be. You cannot just be by yourself alone. You have to inter-be with every other thing. This sheet of paper is, because everything else is. Suppose we try to return one of the elements to its source. Suppose we return the sunshine to the sun. Do you think that this sheet of paper will be possible? No, without sunshine nothing can be. And if we return the logger to his mother, then we have no sheet of paper either. The fact is that this sheet of paper is made up only of “non-paper elements.” And if we return these non-paper elements to their sources, then there can be no paper at all. Without “non-paper elements,” like mind, logger, sunshine and so on, there will be no paper. As thin as this sheet of paper is, it contains everything in the universe in it.

God the horror of watching yourself from the outside as everything you know about yourself gets stripped away and demolished. Not just the loss of power over your body, but power over your mind. Rape in the deepest, most hellish sense of the word. But wait, there's a spark. Inside that hollowed out woman there's a place they can't touch. There's more to me than I thought there was. Something that no one and nothing can take away from me. They can't break me. I won't cease. I'm strong, and I am never going to go away until I've gotten what I came for. I might have been lost for awhile but I was never gone. WHO THE FUCK ARE YOU? With an explosive inhalation I snap upright in bed, and my eyes fly open like coming alive after being dead and interred in a coffin. I AM Mac and I am BACK!

On every side was the silence, pressing upon them with a tangible presence.  It affected their minds as the many atmospheres of deep water affect the body of the diver.  It crushed them with the weight of unending vastness and unalterable decree.  It crushed them into the remotest recesses of their own minds, pressing out of them, like juices from the grape, all the false ardours and exaltations and undue self-values of the human soul, until they perceived themselves finite and small, specks and motes, moving with weak cunning and little wisdom amidst the play and inter-play of the great blind elements and forces.

Le parole sono anche molto democratiche; pensano che una parola sia buona come un’altra; che le parole rozze valgano quanto quelle educate; che quelle incolte siano uguali a quelle colte, non esistono classi o titoli di merito nella loro società. E non amano essere sollevate in punta di penna ed esaminate una per una. Restano sempre unite in frasi, in paragrafi, e a volte per intere pagine di fila. Odiano essere utili; odiano dover far soldi; odiano andare in giro a tenere conferenze. In breve, odiano qualsiasi cosa che imponga loro un unico significato, o che le immobilizzi in un’unica posa, perché cambiare fa parte della loro natura.

Derin bir adamın dosta ihtiyacı vardır, dostu yoksa bile hiç olmazsa tanrıları vardır. Ama benim ne dostum ne de tanrılarım var. Ben de sizin gibi büyük bir özlem içindeyim; kusursuz dostluklar kurma özlemi, inter pares dostluk, eşitler arasında dostluk. Bu sözcüklerin insanın soluğunu kesen bir gücü var; hele benim gibi her zaman yalnız olan ve hep tam kendisine göre birine arayıp da asla bulamayan biri için inter pares gibi sözcükler büyük bir rahatlama hissi ve ümit veriyor.

I first read The Lord of the Rings and The Hobbit when I was eighteen. It felt as though the author had taken every element I'd ever want in a story and woven them into one huge, seamless narrative; but more important, for me, Tolkien had created a place, a vast, beautiful, awesome landscape, which remained a resource long after the protagonists had finished their battles and gone their separate ways. In illustrating The Lord of the Rings I allowed the landscapes to predominate. In some of the scenes the characters are so small they are barely discernible. This suited my own inclinations and my wish to avoid, as much as possible, interfering with the pictures being built up in the reader's mind, which tends to be more closely focussed on characters and their inter-relationships. I felt my task lay in shadowing the heroes on their epic quest, often at a distance, closing in on them at times of heightened emotion but avoiding trying to re-create the dramatic highpoints of the text. With The Hobbit, however, it didn't seem appropriate to keep such a distance, particularly from the hero himself. I don't think I've ever seen a drawing of a Hobbit which quite convinced me, and I don't know whether I've gotten any closer myself with my depictions of Bilbo. I'm fairly happy with the picture of him standing outside Bag End, before Gandalf arrives and turns his world upside-down, but I've come to the conclusion that one of the reasons Hobbits are so quiet and elusive is to avoid the prying eyes of illustrators.

In Buddhism, the word “emptiness” is a translation of the Sanskrit sunyata. It means “empty of a separate self.” It is not a negative or despairing term. It is a celebration of interconnectedness, of interbeing. It means nothing can exist by itself alone, that everything is inextricably interconnected with everything else. I know that I must always work to remember that I am empty of a separate self and full of the many wonders of this universe, including the generosity of my grandparents and parents, the many friends and teachers who have helped and supported me along the path, and you dear readers, without whom this book could not exist. We inter-are, and therefore we are empty of an identity that is separate from our interconnectedness.

All we really know of the universe is what filters in through our senses, and that isn’t a whole lot. Take the electromagnetic spectrum. It includes virtually every ripple of energy that powers the cosmos, from the long, lazy radio waves we communicate with through microwaves that we cook with all the way up to X-rays and gamma rays, which pack enough punch into their wavelengths to outshine an entire galaxy. All that majesty, all that infinite variety of energy, and all we see is a narrow little slice of it: seven measly colors. It’s like being invited to a royal banquet and then only being allowed to pick the crumbs off one plate.

Black women who date or marry white men find that they cannot endure the harassment and persecution by black and white people. In some instances black men who are themselves involved in inter-racial relationships act contemptuously towards black women who exercise the same freedom of choice. They see their own behavior as acceptable because they view white women as victims, while they see white men as oppressors. So in their eyes a black woman involved with a white man is allying herself with a racist oppressor. But their tendency to see white women as innocent, as non-racist is yet another reflection of their acceptance of sexist idealization of woman. For white women have historically shown themselves to be as capable of being racist oppressors as white men.

1. Myth: Without God, life has no meaning. There are 1.2 billion Chinese who have no predominant religion, and 1 billion people in India who are predominantly Hindu. And 65% of Japan's 127 million people claim to be non-believers. It is laughable to suggest that none of these billions of people are leading meaningful lives. 2. Myth: Prayer works. Studies have now shown that inter-cessionary prayer has no effect whatsoever of the health or well-being of the subject. 3. Myth: Atheists are immoral. There are hundreds of millions of non-believers on the planet living normal, decent, moral lives. They love their children, care about others, obey laws, and try to keep from doing harm to others just like everyone else. In fact, in predominantly non-believing countries such as in northern Europe, measures of societal health such as life expectancy at birth, adult literacy, per capita income, education, homicide, suicide, gender equality, and political coercion are better than they are in believing societies. 4. Myth: Belief in God is compatible with science. In the past, every supernatural or paranormal explanation of phenomena that humans believed turned out to be mistaken; science has always found a physical explanation that revealed that the supernatural view was a myth. Modern organisms evolved from lower life forms, they weren't created 6,000 years ago in the finished state. Fever is not caused by demon possession. Bad weather is not the wrath of angry gods. Miracle claims have turned out to be mistakes, frauds, or deceptions. We have every reason to conclude that science will continue to undermine the superstitious worldview of religion. 5. Myth: We have immortal souls that survive death. We have mountains of evidence that makes it clear that our consciousness, our beliefs, our desires, our thoughts all depend upon the proper functioning of our brains our nervous systems to exist. So when the brain dies, all of these things that we identify with the soul also cease to exist. Despite the fact that billions of people have lived and died on this planet, we do not have a single credible case of someone's soul, or consciousness, or personality continuing to exist despite the demise of their bodies. 6. Myth: If there is no God, everything is permitted. Consider the billions of people in China, India, and Japan above. If this claim was true, none of them would be decent moral people. So Ghandi, the Buddha, and Confucius, to name only a few were not moral people on this view. 7. Myth: Believing in God is not a cause of evil. The examples of cases where it was someone's belief in God that was the justification for their evils on humankind are too numerous to mention. 8. Myth: God explains the origins of the universe. All of the questions that allegedly plague non-God attempts to explain our origins still apply to the faux explanation of God. The suggestion that God created everything does not make it any clearer to us where it all came from, how he created it, why he created it, where it is all going. In fact, it raises even more difficult mysteries: how did God, operating outside the confines of space, time, and natural law 'create' or 'build' a universe that has physical laws? We have no precedent and maybe no hope of answering or understanding such a possibility. What does it mean to say that some disembodied, spiritual being who knows everything and has all power, 'loves' us, or has thoughts, or goals, or plans? 9. Myth: There's no harm in believing in God. Religious views inform voting, how they raise their children, what they think is moral and immoral, what laws and legislation they pass, who they are friends and enemies with, what companies they invest in, where they donate to charities, who they approve and disapprove of, who they are willing to kill or tolerate, what crimes they are willing to commit, and which wars they are willing to fight.

Canta, hija, canta y trina, si ese es tu camino. Buscate por dentro, hurgate hasta que descubras, sin miedos, quien habita en tu interior. Hablame de tus dudas, de tus fantasias, de tu curiosidad justificada por la reproduccion humana y animal, de tu preocupacion por la politica, de tu interes por las artes: la vida es un abanico de posibilidades de realizacion personal. Encuentra las tuyas, para eso tienes a tu madre, un faro en tu camino, una referencia nocturna de la cual careci yo en mis noches de miedo. No seras un objeto de adorno. Pensaras, construiras, haras, propondras, no callaras, aportaras, disfrutaras la cama y a tu pareja, te reiras con un par de tequilas y sin ellos, seras plena, intensa, exitosa, risueña y enormemente productiva para que el dia que te mueras, espero que sea muy tarde y sobre todo mucho despues de que yo haya partido para siempre, lo puedas hacer con una sonrisa en el rostro.

Whomever you become, whatever you make yourself into, that is who you always were. It was always in you. Not in Cambridge. In you. You are gold. And returning to BYI, or even that mountain you came from, will not change who you are. It may change how others see you, it may even change how you see yourself—even gold appears dull in some lighting—but that is the illusion. And it always was.... The most powerful determination of who you are is inside you, he said, ‘Professor Steinberg says this Pygmalion.... She was just a cockney in a nice dress. Until she believed in herself. Then it didn’t matter what dress she wore.’ I wanted to believe him, to take his words and remake myself, but I’d never had that kind of faith. No matter how deeply I interred the memories, how tightly I shut my eyes against them, when I thought of my self, the images that came to mind were of that girl, in the bathroom, in the parking lot.

Well. Um. The thing is…” I inhale, then continue with rapid-fire speed. “Imnotahockeyfan.” A wrinkle appears in his forehead. “What?” I repeat myself, slowly this time, with actual pauses between each word. “I’m not a hockey fan.” Then I hold my breath and await his reaction. He blinks. Blinks again. And again. His expression is a mixture of shock and horror. “You don’t like hockey?” I regretfully shake my head. “Not even a little bit?” Now I shrug. “I don’t mind it as background noise—” “Background noise?” “—but I won’t pay attention to it if it’s on.” I bite my lip. I’m already in this deep—might as well deliver the final blow. “I come from a football family.” “Football,” he says dully. “Yeah, my dad and I are huge Pats fans. And my grandfather was an offensive lineman for the Bears back in the day.” “Football.” He grabs his water and takes a deep swig, as if he needs to rehydrate after that bombshell. I smother a laugh. “I think it’s awesome that you’re so good at it, though. And congrats on the Frozen Four win.” Logan stares at me. “You couldn’t have told me this before I asked you out? What are we even doing here, Grace? I can never marry you now—it would be blasphemous.” His twitching lips make it clear that he’s joking, and the laughter I’ve been fighting spills over. “Hey, don’t go canceling the wedding just yet. The success rate for inter-sport marriages is a lot higher than you think. We could be a Pats-Bruins family.” I pause. “But no Celtics. I hate basketball.” “Well, at least we have that in common.” He shuffles closer and presses a kiss to my cheek. “It’s all right. We’ll work through this, gorgeous. Might need couples counseling at some point, but once I teach you to love hockey, it’ll be smooth sailing for us.” “You won’t succeed,” I warn him. “Ramona spent years trying to force me to like it. Didn’t work.” “She gave up too easily then. I, on the other hand, never give up

Nu ma plictisesc si nu ma nelinistesc in singuratate. Din cauza temperamentului mi-am croit fatal o astfel de viata. Si-apoi n-am fost niciodata prea sanatos. Societatea cere mereu oameni robusti, care sa se straduiasca cu spor pentru ea, sa-I duca mai departe rostul. Melancolia firii mele nu ar fi niciodata inteleasa. Unii din prietenii mei imi spun ca sunt inadaptabil, ca fug de oameni. Este o exagerare. Iubesc oamenii si ii privesc cu interes prin geamul din fata casei mele. Cred ca fiecare duce ceva bun cu sine, si, daca nu sunt toti la fel, de vina sunt imprejurarile care difera de la individ la individ. Evit oamenii pentru ca persoana mea ar adduce un fel de umbrire peste veselia lor spontana. Ii respect prea mult ca sa le aduc vreo suparare. Aici, in provincie, viata se scurge monoton. E destul ca sa traiesti o zi, sa-ti inchipui cum se vor desfasura toate celelalte pana la sfarsitul vietii tale. Asta intr-adevar nu este un lucru prea vessel. Dar ce vrei? Daca as avea bani multi, as chema toti poetii lumii in jurul meu si am schimba astfel rostul vietii. Pe cand asa, ma multumesc cu tacerea.” 

The first glance at the pillow showed me a repulsive sentinel perched upon each end of it--cockroaches as large as peach leaves--fellows with long, quivering antennae and fiery, malignant eyes. They were grating their teeth like tobacco worms, and appeared to be dissatisfied about something. I had often heard that these reptiles were in the habit of eating off sleeping sailors' toe nails down to the quick, and I would not get in the bunk any more. I lay down on the floor. But a rat came and bothered me, and shortly afterward a procession of cockroaches arrived and camped in my hair. In a few moments the rooster was crowing with uncommon spirit and a party of fleas were throwing double somersaults about my person in the wildest disorder, and taking a bite every time they stuck. I was beginning to feel really annoyed. I got up and put my clothes on and went on deck. The above is not overdrawn; it is a truthful sketch of inter-island schooner life.

Entro Kriztina y aquel salon oscuro se inundo de luz. No solamente irradiaba juventud, no. Irradiaba pasion y orgullo, la conciencia soberana de unos sentimientos incondicionales. No he conocido a ninguna otra persona que fuera capaz de responder asi, de una manera tan plena, a todo lo que el mundo y la vida le daban: a la musica, a un paseo matutino por el bosque, al color y al perfume de una flor, a la palabra justa y sabia de otra persona. Nadie sabia tocar como ella una tela exquisita o un animal, de esa manera suya que lo abarcaba todo. No he conocido a nadie que fuera capaz de alegrarse como ella de las cosas sencillas de la vida: personas y animales, estrellas y libros, todo le interesaba, y su interes no se basaba en la altivez, en la pretension de convertirse en experta, sino que se aproximaba a todo lo que la vida le daba con la alegria incondicional de una criatura que ha nacido al mundo para disfrutarlo todo. Como si estuviera en conexion intima con cada criatura, con cada fenomenos del universo... comprendes lo que quiero decir? Claro, seguramente lo comprendes. Era directa, espontanea y ecuanime, y tambien habia en ella humildad, como si sintiera constantemente que la vida es un regalo lleno de gracia.

dont get me wrong oblivion I never loved you kiddo you that was always sticking around spoiling me for everyone else telling me how it would make you nutty if I didnt let you go the distance and I gave you my breasts to feel didnt I and my mouth to kiss O I was too good to you oblivion old kid thats all and when I might have told you to go ahead and croak yourselflike you was always threatning you are are going to do I didnt I said go on you inter- est me I let you hang around and whimper and Ive been getting mine Listen theres a fellow I love like I never love anyone else thats six foot two tall with a face like any girl would die to kiss and a skin like a little kittens thats asked me to go to Murrays tonight with him and see the cab- aret and dance you know well if he asks me to take another Im going to and if he asks me to take another after that Im going to do that and if he puts me into a taxi and tells the driver to take her easy and steer for the morning Im going to let him and if he starts in right away putting it to me in the cab Im not going to whisper Oblivion do you get me not that Im tired of automats and Childss and handling out ribbon to old ladies that aint got three teeth and being followed home by pimps and stewed guys and sleeping lonely in a whitewashed room three thou- sand below Zero oh no I could stand that but its that Im O Gawd how tired of seeing the white face of you and feeling the old hands of you and being teased and jollied about you and being prayed and implored and bribed and threatened to give you my beautiful white body kiddo thats why

There is a story that Simonides was dining at the house of a wealthy nobleman named Scopas at Crannon in Thessaly, and chanted a lyric poem which he had composed in honor of his host, in which he followed the custom of the poets by including for decorative purposes a long passage referring to Castor and Pollux; whereupon Scopas with excessive meanness told him he would pay him half the fee agreed on for the poem, and if he liked he might apply for the balance to his sons of Tyndaraus, as they had gone halves in the panegyric. The story runs that a little later a message was brought to Simonides to go outside, as two young men were standing at the door who earnestly requested him to come out; so he rose from his seat and went out, and could not see anybody; but in the interval of his absence the roof of the hall where Scopas was giving the banquet fell in, crushing Scopas himself and his relations underneath the ruins and killing them; and when their friends wanted to bury them but were altogether unable to know them apart as they had been completely crushed, the story goes that Simonides was enabled by his recollection of the place in which each of them had been reclining at table to identify them for separate interment; and that this circumstance suggested to him the discovery of the truth that the best aid to clearness of memory consists in orderly arrangement. He inferred that persons desiring to train this faculty must select localities and form mental images of the facts they wish to remember and store those images in the localities, with the result that the arrangement of the localities will preserve the order of the facts, and the images of the facts will designate the facts themselves, and we shall employ the localities and images respectively as a wax writing tablet and the letters written on it.

I used to imagine life divided into separate compartments, consisting, for example, of such dual abstractions as pleasure and pain, love and hate, friendship and enmity; and more material classifications like work and play: a profession or calling being, according to that concept—one that seemed, at least on the surface, unequivocally assumed by persons so dissimilar from one another as Widmerpool and Archie Gilbert, something entirely different from “spare time.” That illusion, as such a point of view was, in due course, to appear—was closely related to another belief: that existence fans out indefinitely into new areas of experience, and that almost every additional acquaintance offers some supplementary world with its own hazards and enchantments. As time goes on, of course, these supposedly different worlds, in fact, draw closer, if not to each other, then to some pattern common to all; so that, at last, diversity between them, if in truth existent, seems to be almost imperceptible except in a few crude and exterior ways: unthinkable, as formerly appeared, any single consummation of cause and effect. In other words, nearly all the inhabitants of these outwardly disconnected empires turn out at last to be tenaciously inter-related; love and hate, friendship and enmity, too, becoming themselves much less clearly defined, more often than not showing signs of possessing characteristics that could claim, to say the least, not a little in common; while work and play merge indistinguishably into a complex tissue of pleasure and tedium.

At the risk of displeasing innocent ears, I propose that egoism belongs to the nature of a noble soul, I mean that unshakable faith that to a being such as 'we are' other beings must be subordinate by nature and have to sacrifice themselves. The noble soul accepts this fact of its egoism without any question mark, without a feeling that it might contain hardness, constraint, or caprice, but rather as something that may be founded in the primordial law of things: if it sought a name for this fact it would say ‘it is justice itself.’ Perhaps it admits under certain circumstances, which, at first, make it hesitate, that there are some who have rights equal to its own; as soon as this matter of rank is settled, it moves among these equals, with their equal privileges, showing the same sureness of modesty and delicate reverence that characterize its relations with itself – in accordance with an innate heavenly mechanism, understood by all stars. It is merely another aspect of its egoism, this refinement and self-limitation in its relations with its equals – every star is such an egoist – it honors itself in them, and in the rights it cedes to them; it does not doubt that the exchange of honors and rights is of the nature of all social relations, and thus also belongs to the natural condition of things. The noble soul gives as it takes from that passionate and irritable instinct of repayment that lies in its depth. The concept of grace has no meaning or good odor inter pares; there may be a sublime way to let presents from above happen to one, as it were, and to drink them up thirstily, like drops, but for this art and gesture the noble soul has no aptitude. Its egoism hinders it: quite generally it does not like to look 'up,' but either ahead , horizontally and slowly, or down: it knows itself to be at a height.

The formerly absolute distinction between time and eternity in Christian thought--between nunc movens with its beginning and end, and nunc stans, the perfect possession of endless life--acquired a third intermediate order based on this peculiar betwixt-and-between position of angels. But like the Principle of Complementarity, this concord-fiction soon proved that it had uses outside its immediate context, angelology. Because it served as a means of talking about certain aspects of human experience, it was humanized. It helped one to think about the sense, men sometimes have of participating in some order of duration other than that of the nunc movens--of being able, as it were, to do all that angels can. Such are those moments which Augustine calls the moments of the soul's attentiveness; less grandly, they are moments of what psychologists call 'temporal integration.' When Augustine recited his psalm he found in it a figure for the integration of past, present, and future which defies successive time. He discovered what is now erroneously referred to as 'spatial form.' He was anticipating what we know of the relation between books and St. Thomas's third order of duration--for in the kind of time known by books a moment has endless perspectives of reality. We feel, in Thomas Mann's words, that 'in their beginning exists their middle and their end, their past invades the present, and even the most extreme attention to the present is invaded by concern for the future.' The concept of aevum provides a way of talking about this unusual variety of duration-neither temporal nor eternal, but, as Aquinas said, participating in both the temporal and the eternal. It does not abolish time or spatialize it; it co-exists with time, and is a mode in which things can be perpetual without being eternal. We've seen that the concept of aevum grew out of a need to answer certain specific Averroistic doctrines concerning origins. But it appeared quite soon that this medium inter aeternitatem et tempus had human uses. It contains beings (angels) with freedom of choice and immutable substance, in a creation which is in other respects determined. Although these beings are out of time, their acts have a before and an after. Aevum, you might say, is the time-order of novels. Characters in novels are independent of time and succession, but may and usually do seem to operate in time and succession; the aevum co-exists with temporal events at the moment of occurrence, being, it was said, like a stick in a river. Brabant believed that Bergson inherited the notion through Spinoza's duratio, and if this is so there is an historical link between the aevum and Proust; furthermore this durée réelle is, I think, the real sense of modern 'spatial form,' which is a figure for the aevum.

What Kant took to be the necessary schemata of reality,' says a modern Freudian, 'are really only the necessary schemata of repression.' And an experimental psychologist adds that 'a sense of time can only exist where there is submission to reality.' To see everything as out of mere succession is to behave like a man drugged or insane. Literature and history, as we know them, are not like that; they must submit, be repressed. It is characteristic of the stage we are now at, I think, that the question of how far this submission ought to go--or, to put it the other way, how far one may cultivate fictional patterns or paradigms--is one which is debated, under various forms, by existentialist philosophers, by novelists and anti-novelists, by all who condemn the myths of historiography. It is a debate of fundamental interest, I think, and I shall discuss it in my fifth talk. Certainly, it seems, there must, even when we have achieved a modern degree of clerical scepticism, be some submission to the fictive patterns. For one thing, a systematic submission of this kind is almost another way of describing what we call 'form.' 'An inter-connexion of parts all mutually implied'; a duration (rather than a space) organizing the moment in terms of the end, giving meaning to the interval between tick and tock because we humanly do not want it to be an indeterminate interval between the tick of birth and the tock of death. That is a way of speaking in temporal terms of literary form. One thinks again of the Bible: of a beginning and an end (denied by the physicist Aristotle to the world) but humanly acceptable (and allowed by him to plots). Revelation, which epitomizes the Bible, puts our fate into a book, and calls it the book of life, which is the holy city. Revelation answers the command, 'write the things which thou hast seen, and the things which are, and the things which shall be hereafter'--'what is past and passing and to come'--and the command to make these things interdependent. Our novels do likewise. Biology and cultural adaptation require it; the End is a fact of life and a fact of the imagination, working out from the middle, the human crisis. As the theologians say, we 'live from the End,' even if the world should be endless. We need ends and kairoi and the pleroma, even now when the history of the world has so terribly and so untidily expanded its endless successiveness. We re-create the horizons we have abolished, the structures that have collapsed; and we do so in terms of the old patterns, adapting them to our new worlds. Ends, for example, become a matter of images, figures for what does not exist except humanly. Our stories must recognize mere successiveness but not be merely successive; Ulysses, for example, may be said to unite the irreducible chronos of Dublin with the irreducible kairoi of Homer. In the middest, we look for a fullness of time, for beginning, middle, and end in concord. For concord or consonance really is the root of the matter, even in a world which thinks it can only be a fiction. The theologians revive typology, and are followed by the literary critics. We seek to repeat the performance of the New Testament, a book which rewrites and requites another book and achieves harmony with it rather than questioning its truth. One of the seminal remarks of modern literary thought was Eliot's observation that in the timeless order of literature this process is continued. Thus we secularize the principle which recurs from the New Testament through Alexandrian allegory and Renaissance Neo-Platonism to our own time. We achieve our secular concords of past and present and future, modifying the past and allowing for the future without falsifying our own moment of crisis. We need, and provide, fictions of concord.

When Libya fought against the Italian occupation, all the Arabs supported the Libyan mujahideen. We Arabs never occupied any country. Well, we occupied Andalusia unjustly, and they drove us out, but since then, we Arabs have not occupied any country. It is our countries that are occupied. Palestine is occupied, Iraq is occupied, and as for the UAE islands... It is not in the best interest of the Arabs for hostility to develop between them and Iran, Turkey, or any of these nations. By no means is it in our interest to turn Iran against us. If there really is a problem, we should decide here to refer this issue to the international court of Justice. This is the proper venue for the resolution of such problems. We should decide to refer the issue of the disputed UAE islands to the International Court of Justice, and we should accept whatever it rules. One time you say this is occupied Arab land, and then you say... This is not clear, and it causes confusion. 80% of the people of the Gulf are Iranians. The ruling families are Arab, but the rest are Iranian. The entire people is Iranian. This is a mess. Iran cannot be avoided. Iran is a Muslim neighbour, and it is not in our interes to become enemies. What is the reason for the invasion and destruction of Iraq, and for killing of one million Iraqis? Let our American friends answer this question: Why Iraq? What is the reason? Is Bin Laden an Iraqi? No he is not. Were those who attacked New York Iraqis? No, they were not. were those who attacked the Pentagon Iraqis? No, they were not. Were there WMDs in Iraq? No, there were not. Even if iraq did have WMDs - Pakistan and India have nuclear bombs, and so do China, Russia, Britain, France and America. Should all these countries be destroyed? Fine, let's destroy all the countries that have WMDs. Along comes a foreign power, occupies an Arab country, and hangs its president, and we all sit on the sidelines, laughing. Why didn't they investigate the hanging of Saddam Hussein? How can a POW be hanged - a president of an Arab country and a member of the Arab League no less! I'm not talking about the policies of Saddam Hussein, or the disagreements we had with him. We all had poitlical disagreements with him and we have such disagreements among ourselves here. We share nothing, beyond this hall. Why won't there be an investigation into the killing of Saddam Hussein? An entire Arab leadership was executed by hanging, yet we sit on the sidelines. Why? Any one of you might be next. Yes. America fought alongside Saddam Hussein against Khomeini. He was their friend. Cheney was a friend of Saddam Hussein. Rumsfeld, the US Defense Secretary at the time Iraq was destroyed, was a close friend of Saddam Hussein. Ultimately, they sold him out and hanged him. You are friends of America - let's say that ''we'' are, not ''you'' - but one of these days, America may hang us. Brother 'Amr Musa has an idea which he is enthusiastic. He mentioned it in his report. He says that the Arabs have the right to use nuclear power for peaceful purposes, and that there should be an Arab nuclear program. The Arabs have this right. They even have the right to have the right to have a nuclear program for other... But Allah prevails... But who are those Arabs whom you say should have united nuclear program? We are the enemies of one another, I'm sad to say. We all hate one another, we deceive one another, we gloat at the misfortune of one another, and we conspire against one another. Our intelligence agencies conspire against one another, instead of defending us against the enemy. We are the enemies of one another, and an Arab's enemy is another Arab's friend.