Intermediate Friend Quotes

What is this 'I'? If you analyse it closely you will, I think, find that it is just a little bit more than a collection of single data (experiences and memories), namely the canvas upon which they are collected. And you will, on close introspection, find that what you really mean by 'I' is that ground-stuff upon which they are collected. You may come to a distant country, lose sight of all your friends, may all but forget them; you acquire new friends, you share life with them as intensely as you ever did with your old ones. Less and less important will become the fact that, while living your new life, you still recollect the old one. 'The youth that was I', you may come to speak of him in the third person, indeed the protagonist of the novel you are reading is probably nearer to your heart, certainly more intensely alive and better known to you. Yet there has been no intermediate break, no death. And even if a skilled hypnotist succeeded in blotting out entirely all your earlier reminiscences, you would not find that he had killed you. In no case is there a loss of personal existence to deplore. Nor will there ever be.

I knew one boy who passed through several schools a dunce and a laughing-stock; the National Board and the Intermediate Board had sat in judgment upon him and had damned him as a failure before men and angels. Yet a friend and fellow-worker of mine discovered that he was gifted with a wondrous sympathy for nature, that he loved and understood the ways of plants, that he had a strange minuteness and subtlety of observation—that, in short, he was the sort of boy likely to become an accomplished botanist.

I just think you shouldn't be dating anyone you don't want to be friends with. If you're looking for a real partner, there's got to more more than just sexual attraction there. You should be looking for someone you actually enjoy spending time with. Ideally, you're looking for a best friend.

One interesting thing is the idea that people have of a kind of science of Aesthetics. I would almost like to talk of what could be meant by Aesthetics. You might think Aesthetics is a science telling us what's beautiful - almost too ridiculous for words. I suppose it ought to include also what sort of coffee tastes well. I see roughly this - there is a realm of utterance of delight, when you taste pleasant food or smell a pleasant smell, etc., then there is a realm of Art which is quite different, though often you may make the same face when you hear a piece of music as when you taste good food. (Though you may cry at something you like very much.) Supposing you meet someone in the street and he tells you he has lost his greatest friend, in a voice extremely expressive of his emotion. You might say: 'It was extraordinarily beautiful, the way he expressed himself.' Supposing you then asked: 'What similarity has my admiring this person with my eating vanilla ice and like it?' To compare them seems almost disgusting. (But you can connect them by intermediate cases.) Suppose someone says 'But this is a quite different kind of delight.' But did you learn two meanings of 'delight'? You use the same word on both occasions. There is some connection between these delights. Although in the first case the emotion of delight would in our judgement hardly count.

A friend of mine commented yesterday that she has experienced similar insights that I talked about that all enlightened Masters and founders of religion are actually talking about the same ocean, the same invisible life source, the same God. She also said that she worked in a Christan environment at the time that she received these insights, and when she tried to share these insights with the Christians she was accused of being "impure" and of being associated with the "Devil". Christians hold on to the idea that Jesus was the only son of God, without realizing that we are all son's and daughter's of God. By holding on to the idea that Jesus is the only son of God, they do not either to realize that all enlightened Masters are talking about the same God. Jesus did not talk about faith, he talked about trust. He talked about discovering a trust in yourself and in relationship to God. Jesus said that the kingdom of God is within you. In Christianity, the church has become the intermediate between man and God, and people who claim that they have found a direct relationship to God are accused of blasphemy. The Christan church has become a barrier between man and God, and anyone who has declared that he has found a direct relationship to God are immediately banned by the church, for example Master Eckhart and Franciskus of Assisi. I have always had a deep love for Jesus, but it is not the picture of Jesus that the Christian church presents. I was a disciple of Jesus in a former life, and was thrown to the lions in Colosseum in Rome as one of the early Christians. Jesus had many more disciples than the twelve disciples mentioned in The Bible. In this life, I resigned my automatic membership in the church as soon as I could think for myself when I was 15 years old. I was also disgusted with an organization that said that they preached love and which has murdered more people than Hitler. My experience with these rare and precious insights are that they expand our consciousness of reality. They are gradual initiations into reality. They may fade away, but we will never be the same again after receiving them. They will also come more and more, the more committment we have to our spiritual growth.

It was certainly true that I had “no sense of humour” in that I found nothing funny. I didn’t know, and perhaps would never know, the feeling of compulsion to exhale and convulse in the very specific way that humans evolved to do. Nor did I know the specific emotion of relief that is bound to it. But it would be wrong, I think, to say that I was incapable of using humour as a tool. As I understood it, humour was a social reflex. The ancestors of humans had been ape-animals living in small groups in Africa. Groups that worked together were more likely to survive and have offspring, so certain reflexes and perceptions naturally emerged to signal between members of the group. Yawning evolved to signal wake-rest cycles. Absence of facial hair and the dilation of blood vessels in the face evolved to signal embarrassment, anger, shame and fear. And laughter evolved to signal an absence of danger. If a human is out with a friend and they are approached by a dangerous-looking stranger, having that stranger revealed as benign might trigger laughter. I saw humour as the same reflex turned inward, serving to undo the effects of stress on the body by activating the parasympathetic nervous system. Interestingly, it also seemed to me that humour had extended, like many things, beyond its initial evolutionary context. It must have been very quickly adopted by human ancestor social systems. If a large human picks on a small human there’s a kind of tension that emerges where the tribe wonders if a broader violence will emerge. If a bystander watches and laughs they are non-verbally signaling to the bully that there’s no need for concern, much like what had occurred minutes before with my comments about Myrodyn, albeit in a somewhat different context. But humour didn’t stop there. Just as a human might feel amusement at things which seem bad but then actually aren’t, they might feel amusement at something which merely has the possibility of being bad, but doesn’t necessarily go through the intermediate step of being consciously evaluated as such: a sudden realization. Sudden realizations that don’t incur any regret were, in my opinion, the most alien form of humour, even if I could understand how they linked back to the evolutionary mechanism. A part of me suspected that this kind of surprise-based or absurdity-based humour had been refined by sexual selection as a signal of intelligence. If your prospective mate is able to offer you regular benign surprises it would (if you were human) not only feel good, but show that they were at least in some sense smarter or wittier than you, making them a good choice for a mate. The role of surprise and non-verbal signalling explained, by my thinking, why explaining humour was so hard for humans. If one explained a joke it usually ceased to be a surprise, and in situations where the laughter served as an all-clear-no-danger signal, explaining that verbally would crush the impulse to do it non-verbally.

Marc Goodman is a cyber crime specialist with an impressive résumé. He has worked with the Los Angeles Police Department, Interpol, NATO, and the State Department. He is the chief cyber criminologist at the Cybercrime Research Institute, founder of the Future Crime Institute, and now head of the policy, law, and ethics track at SU. When breaking down this threat, Goodman sees four main categories of concern. The first issue is personal. “In many nations,” he says, “humanity is fully dependent on the Internet. Attacks against banks could destroy all records. Someone’s life savings could vanish in an instant. Hacking into hospitals could cost hundreds of lives if blood types were changed. And there are already 60,000 implantable medical devices connected to the Internet. As the integration of biology and information technology proceeds, pacemakers, cochlear implants, diabetic pumps, and so on, will all become the target of cyber attacks.” Equally alarming are threats against physical infrastructures that are now hooked up to the net and vulnerable to hackers (as was recently demonstrated with Iran’s Stuxnet incident), among them bridges, tunnels, air traffic control, and energy pipelines. We are heavily dependent on these systems, but Goodman feels that the technology being employed to manage them is no longer up to date, and the entire network is riddled with security threats. Robots are the next issue. In the not-too-distant future, these machines will be both commonplace and connected to the Internet. They will have superior strength and speed and may even be armed (as is the case with today’s military robots). But their Internet connection makes them vulnerable to attack, and very few security procedures have been implemented to prevent such incidents. Goodman’s last area of concern is that technology is constantly coming between us and reality. “We believe what the computer tells us,” says Goodman. “We read our email through computer screens; we speak to friends and family on Facebook; doctors administer medicines based upon what a computer tells them the medical lab results are; traffic tickets are issued based upon what cameras tell us a license plate says; we pay for items at stores based upon a total provided by a computer; we elect governments as a result of electronic voting systems. But the problem with all this intermediated life is that it can be spoofed. It’s really easy to falsify what is seen on our computer screens. The more we disconnect from the physical and drive toward the digital, the more we lose the ability to tell the real from the fake. Ultimately, bad actors (whether criminals, terrorists, or rogue governments) will have the ability to exploit this trust.

iam a student of intermediate and am a nul student in my.my friends loafing me.my this condition.

I was, after all, skinny and haole and had no friends. My parents had sent me to Kaimuki Intermediate, I later decided, under a misconception. This was 1966, and the California public school system, particularly in the middle-class suburbs where we had lived, was among the nation’s best. The families we knew never considered private schools for their kids. Hawaii’s public schools were another matter—impoverished, mired in colonial, plantation, and mission traditions, miles below the American average academically

judgments in choosing our friends, in choosing how we will spend our time and our money, and, of course, in choosing an eternal companion. Some of these intermediate judgments are surely among those the Savior referenced when he taught that “the weightier matters of the law” include judgment (Matthew 23:23).

Bill was impressed. Byron was very polite. He seemed friendly. He seemed trustworthy.

Large rivers are by far the most significant bodies of water for the Koyu-kon, whose villages and camp are situated along them, and whose group identity derives from them. The entire Koyukon system of geographic orientation is based on rivers, not on the compass points used by Westerners. The four cardinal directions and modifiers for intermediate points are used mainly with reference to the wind. Direction and distance on land are reckoned by a complex of terms meaning upriver, downriver, toward the river, away from the river, and across the river. Four prefixes measure distance for each term: dodot means nearby downriver, aadot and nodot move farther away downriver, and yoodot is a great distance downriver. Other features are also described by reference to the large rivers-for example, a lake has a shore toward the river, a shore away from the river, and upriver and downriver shores. I was often confused by the Koyukon people's way of orienting themselves by river current, because I was raised to think in terms of cardinal directions. Huslia people talk of going "up” to Fairbanks, for instance, because it is upstream from the mouth of the Koyukuk River. But Fairbanks is southeast of Huslia, so I considered it "over" or "down," certainly not "up." When Koyukon friends visited my home on a long, narrow inlet in southeast Alaska, they were constantly disoriented by the changing tidal current, which made "upstream" become "downstream" every six hours!

It was that fear, finally, that left her awake and tearless at her window late at night. She wasn’t falling behind, slipping into some sort of widow’s stupor; she was moving ahead, beyond reach. Her own daughter had suddenly made her realize it by quietly usurping her right to have a child. It was Emma’s turn to have children, but what was it her turn to do? It had taken her daughter’s pregnancy to make her realize how nearly impregnable she herself had become—impregnable in a variety of ways. Let her get a little stronger, a little older, a little more set in her ways, with a few more barricades of habit and routine, and no one would ever break in. Her ways would be her house and her garden and Rosie and one or two old friends, and Emma and the children she would have. Her delights would be conversation and concerts, the trees and the sky, her meals and her house, and perhaps a trip or two now and then to the places she liked best in the world. Such things were all very well, yet the thought that such things were going to be her life for as far ahead as she could see made her sad and restless—almost as restless as Vernon, except that her fidgets were mostly internal and seldom caused her to do anything more compulsive than twisting her rings. As she sat at the window, looking out, her sense of the wrongness of it was deep as bone. It was not just wrong to go on so, it was killing. Her energies, it seemed to her, had always flowed from a capacity for expectation, a kind of hopefulness that had persisted year after year, in defiance of all difficulties. It was hopefulness, the expectation that something nice was bound to happen to her, that got her going in the morning and brought her contentedly to bed at night. For almost fifty years some secret spring inside her had kept feeding hopefulness into her bloodstream, and she had gone through her days expectantly, always eager for surprises and always finding them. Now the stream seemed dry—probably there would be no more real surprises. Men had taken to fleeing before her, and soon her own daughter would have a child. She had always lived close to people; now, thanks to her own strength or her own particularity and the various quirks of fate, she was living at an intermediate distance from everybody, in her heart. It was wrong; she didn’t want it to go on. She was forgetting too much—soon she would be unable to remember what she was missing. Even sex, she knew, would eventually relocate itself and become an appetite of the spirit. Perhaps it had already happened, but if it hadn’t it soon would.