Intra Quotes

Then I realize from the hollow sound of her gun's click that her gun isn't loaded. Apparently she just wants to slap me around with it. The Girl doesn't move her gun away. "How old are you?" "Fifteen." "That's better." The Girl lowers her gun a little. "Time for a few confessions.Were you responsible for the break-in at the Arcadia bank?" The ten-second place. "Yes." "Then you must be responsible for stealing sixteen thousand five hundred Notes from there as well." "You got that right." "Were you responsible for vandalizing the Department of Intra-Defense two years ago, and destroying the engines of two warfront airships?" "Yes." "Did you set fire to a series of ten F-472 fighter jets parked at the Burbank air force base right before they were to head out to the warfront?" "I'm kinda proud of that one." "Did assault a cadet standing guard at the edge of the Alta sector's quarantine zone?" "I tied him up and delivered food to some quarantined families.Bite me.

but there was nothing I could do to dim the supernovae exploding inside my brain, an endless chain of intra cranial firecrackers

Intra cu spatele drept la tine, dar ieşea fugărită de cât de tare te-ar fi iubit dacă nu te-ar fi ştiut atat de bine... atât de rau, de fapt.

I am coming to see that the sensation of the worst nightmares, a sensation that can be felt asleep or awake, is identical to those worst dreams' form itself: the sudden intra-dream realization that the nightmares' very essence and center has been with you all along, even awake: it's just been ... overlooked; and then that horrific interval between realizing what you've overlooked and turning your head to look back at what's been right there all along, the whole time...

...if he can write a book at all, a writer cannot do it by peeping over his shoulder at somebody else, any more than a woman can have a baby by watching some other woman have one. It is a genital process, and all of its stages are intra-abdominal;

E adevărat că două fiinţe umane nu pot intra niciodată împreună înlăuntrul aceluiaşi cerc. Sunt unii care au încercat, dar degeaba. Un cerc pentru doi, aşa ceva nu există şi e sigur că nu va exista vreodată.

In the deception he perpetrates, the Antichrist will attempt to counterfeit the Millennial Reign of Christ

A intra într-o relație de dependență cu altcineva înseamnă a ieși din relația absolută cu tine.

This book is about entanglements. To be entangled is not simply to be intertwined with another, as in the joining of separate entities, but to lack an independent, self-contained existence. Existence is not an individual affair. Individuals do not preexist their interactions; rather, individuals emerge through and as pare of their entangled intra-relating . Which is not to say that emergence happens once and for all, as an event or as a process that takes place according to some external measure of space and of time, but rather that time and space, like matter and meaning, come into existence, are iteratively recon figured through each intra-action, there by making it impossible to differentiate in any absolute sense between creation and renewal, beginning and returning, continuity and discontinuity, here and there, past and future.

The very nature of materiality is an entanglement. Matter itself is always already open to, or rather entangled with, the "Other." The intra-actively emergent "parts" of phenomena are coconstituted. Not only subjects but also objects are permeated through and through with their entangled kin; the other is not just in one's skin, but in one's bones, in one's belly, in one's heart, in one's nucleus, in one's past and future. This is as true for electrons as it is for brittlestars as it is for the differentially constituted human . . . What is on the other side of the agential cut is not separate from us--agential separability is not individuation. Ethics is therefore not about right response to a radically exterior/ized other, but about responsibility and accountability for the lively relationalities of becoming of which we are a part.

Fortunately, the Internet is a really angry place filled with really angry people, many of whom come positively unglued when not subject to the social consequences of face-to-face interaction.

When we lose the contemplative mind, or non-dual consciousness, we invariably create violent people. The dualistic mind is endlessly argumentative, and we created an argumentative continent, which we also exported to North and South America. We see it in our politics; we see it in our Church’s inability to create any sincere interfaith dialogue—or even intra-faith dialogue. The Baptists are still fighting the Anglicans as “lost” and the Evangelicals are dismissing the Catholics as the “Whore of Babylon,” and we Catholics are demeaning everybody else as heretics, and each of us is hiding in our small, smug circles. What a waste of time and good God-energy, while the world suffers and declines. We have divided Jesus.

În orașele mici de provincie,oricât ar fi de fermecător,niciodată nu te poți rătăci,nu te poți pierde ori ascunde,ești mereu la vedere,asta-i obositor și e și o jignire,o ființă omenească trebuie să aibă dreptul să dispară pe câtva timp dacă vrea,pe când în marele-oraș lucru e posibil,poți oricând trece dincolo de cartierul tău și intra în anonimat,în mulțime,devii disponibil,singur,te retrage din imaginea pe care și-a format-o colectivitatea despre tine,eventual te înnoi..

Jetzt sind wir in einer Situation, in der wieder zusammenwächst, was zusammengehört.“ ("Now we are in a situation where what belongs together, will grow back together.") Berlin radio interview, November 10, 1989 [the day after the de facto abolition of intra-German border controls by the East German government]

Being known. Our Western world has long emphasized knowledge—factual information and “proof”—over the process of being known by God and others. No wonder, then, that despite all our technological advancements and the proliferation of social media, we are more intra- and interpersonally isolated than ever. Yet it is only when we are known that we are positioned to become conduits of love. And it is love that transforms our minds, makes forgiveness possible, and weaves a community of disparate people into the tapestry of God’s family. Attention.

The collapse of order brings in its wake the four horsemen of the apocalypse - famine, war, pestilence, and death. Population declines, and wages increase, while rents decrease. As incomes of commoners recover, the fortunes of the upper classes hit the bottom. Economic distress of the elites and lack of effective government feed the continuing internecine wars. But civil wars thin the ranks of the elites. Some die in factional fighting, others succumb to feuds with neighbors, and many just give up on trying to maintain their noble status and quietly slip into the ranks of the commoners. Intra-elite competition subsides, allowing order to be restored. Stability and internal peace bring prosperity, and another secular cycle begins. 'So peace brings warre and warre brings peace.

Many will be purged, purified and refined, but the wicked will act wickedly; and none of the wicked will understand, but those who have insight will understand. (Dan. 12:10) Speaking of the Harpazo and Resurrection, the Hebrew Prophet Daniel precisely warned us of these things in Daniel 12:10. The wicked will not understand, those who have insight will.

A favorite liberal taunt is to accuse conservatives of clinging to an idealized past. Poor, right-wing Americans vaguely sense the world is changing and now they’re lashing out. What about the idealized past liberals cling to? They all act as if they were civil rights foot soldiers constantly getting beat up by 500-pound southern sheriffs, while every twenty-year-old Republican today is treated as if he is on Team Bull Connor. At best, the struggle for civil rights was an intra-Democratic Party fight. More accurately, it was Republicans and blacks fighting Democrat segregationists and enablers.

Pentru el, universul nu era mai mare decat circumferinta matasoasa a fustei ei; isi reprosa ca n-o iubeste, i se facea dor s-o vada iar; si se intorcea repede, urca scara cu inima batand. Emma, in camera ei, isi facea toaleta; el intra cu pasi usori, o saruta pe spate, iar ea scotea un tipat. Nu se putea opri sa-i atinga tot timpul pieptenele, inelele, salul; uneori ii saruta zgomotos obrajii sau o coplesea cu un sirag de sarutari marunte de-a lungul bratului gol, din varful degetelor pana la umar; ea-l respingea, pe jumatate zambitoare si plictisita, ca pe un copil care se tine scai. Inainte sa se marite crezuse ca simtea iubire; dar fericirea care ar fi trebuit sa rezulte din aceasta iubire nefacandu-si aparitia, insemna ca s-a inselat, gandea ea. Si Emma incerca sa afle ce se intelegea de fapt in viata prin cuvinte ca desfatare, patima si betie, care i se parusera atat de frumoase in carti.

Either individually or in these larger arrays, microtubules are responsible for cellular and intra-cellular movements requiring intelligent spatiotemporal organization. Microtubules have a lattice structure comparable to computational systems. Could microtubules process information?

the return of Jesus will not be a welcomed event either by the Christian religious establishment, the political authorities of Judeo-Christian nations, or even the majority of people falsely claiming they believe they want Him to come. Just as it was but a remnant of Jews who desired and were prepared for His First Coming, so too there will be but a remnant of faithful Christians who likewise desire and are prepared for His return.

So many of the professional foreign policy establishment, and so many of their hangers-on among the lumpen academics and journalists, had become worried by the frenzy and paranoia of the Nixonian Vietnam policy that consensus itself was threatened. Ordinary intra-mural and extra-mural leaking, to such duly constituted bodies as Congress, was getting out of hand. It was Kissinger who inaugurated the second front or home front of the war; illegally wiretapping the telephones even of his own staff and of his journalistic clientele. (I still love to picture the face of Henry Brandon when he found out what his hero had done to his telephone.) This war against the enemy within was the genesis of Watergate; a nexus of high crime and misdemeanour for which Kissinger himself, as Isaacson wittily points out, largely evaded blame by taking to his ‘shuttle’ and staying airborne. Incredibly, he contrived to argue in public with some success that if it were not for democratic distempers like the impeachment process his own selfless, necessary statesmanship would have been easier to carry out. This is true, but not in the way that he got newspapers like Rees-Mogg’s Times to accept.

In a world that sees two meter sea level rise, with continued flooding ahead, it will take extraordinary effort for the United States, or indeed any country, to look beyond its own salvation. All of the ways in which human beings have dealt with natural disasters in the past . . . could come together in one conflagration: rage at government’s inability to deal with the abrupt and unpredictable crises; religious fervor, perhaps even a dramatic rise in millennial end-of-days cults; hostility and violence toward migrants and minority groups, at a time of demographic change and increased global migration; and intra- and interstate conflict over resources, particularly food and fresh water.

Perdamaian dunia tidak akan tercapai tanpa perdamaian antar dan intra umat beragama

Încă de pe când eram copil… eram pregătit pentru a intra în neființa tihnită a momâilor mature, în care colegii mei s-au și transformat fără efort și durere…

A intra ca un vis în gândurile unei fete e o artă,a reuşi să-i ieşi din gând e o capodoperă

Cu un glas schimbat, mi-a spus că războiul, ca și femeia, au fost făcute ca să-i pună pe bărbați la încercare și că, înainte de a intra în luptă, nimeni nu știe cine este.

I think one of the sweetest proofs we have of the Father's loving care for us is that we often find in this life the things which gave us great happiness below.

The cardinal tenet of understanding the Resurrection and Harpazo of the Church is the Body of Christ and that what happened to Him will happen to us as His Body.

Conversaţia femeii era limitată, dar o dată ce intra în sfera vieţii ei, se însufleţea brusc. Poate că tot asta era şi calea spre inima ei.

In Sneffels Yoculis craterem kem delibat umbra Scartaris Julii intra calendas descende, audas viator, et terrestre centrum attinges. kod feci. Arne Saknussem

[I]ch habe es noch in diesem Sommer erneut zu Papier gebracht: Berlin wird leben, und die Mauer wird fallen." ("I put it down on paper again in the summer of this year: Berlin will live, and the Wall will come down.") Speech at Rathaus Schöneberg (Berlin City Hall) on November 10, 1989 [the day after the de facto abolition of intra-German border controls by the East German government]

We also see intra-professional friction, when, for example, nurses take on work that used to be exclusive to doctors, or paralegals are engaged to perform tasks that formerly were the province of lawyers.

Parte dintre nenorocirile care pândesc un cuplu în ziua de astăzi se datorează în mare măsură confuziei dintre iubire și ceea ce Hegel a numit „iubirea juridic-etică”, căsătoria adică. De-a lungul istoriei căsătoriei, societatea a ajuns să regleze din afară ceea ce, ca intim, ar fi pretins doar un reglaj interior. Căsătoria, cu toate ritualurile pe care ea le implică - culminând cu ceea ce a devenit astăzi o „nuntă cu dar” -, este varianta ce mai nerușinată prin care ceilalți năvălesc în existența ta, contribuie material la nașterea „fericirii” tale și sfârșesc prin a-ți intra în pat. Debutând din capul locului ca afacere („darul” în bani face parte din deliciile de debut ale căsniciei și induce în aceasta ideea unei trăinicii pe baze materiale) cuplul face un legământ nescris cu societatea că se va conforma exigențelor ei. (...) Tot ceea ce trebuie făcut pentru a consfinți cuplul ca atare ucide ceea ce ar fi trebuit să se petreacă spontan și face ca energiile consumate în numele lui în viața publică să lase loc, în intimitate, unui vid pe măsură și plictisului infinit.

Like a fractal, wetiko operates on multiple dimensions simultaneously--intra-personally (within individuals), inter-personally (among ourselves), collectively (as a species), as well as trans-personally (in a realm beyond our personal selves). Those afflicted with wetiko consume, like a cannibal, the life force of others--human and nonhuman--for private purposes or profit, and do so without giving back something from their own lives.

Human beings are born too soon; they are unfinished, unready as yet to meet the world. Consequently their whole defense from a universe of dangers is the mother, under whose protection the intra-uterine period is prolonged.

I am coming to see that the sensation of the worst nightmares, a sensation that can be felt asleep or awake, is identical to those worst dreams’ form itself: the sudden intra-dream realization that the nightmares’ very essence and center has been with you all along, even awake: it’s just been… overlooked; and then that horrific interval between realizing what you’ve overlooked and turning your head to look back at what’s been right there all along, the whole time….

Climate change poses threats that are probabilistic, multiple, indirect, often invisible, and unbounded in space and time. Fully grasping these threats requires scientific understanding and technical skills that are often in short supply. Moreover, climate change can be seen as presenting us with the largest collective action problem that humanity has ever faced, one that has both intra- and inter-generational dimensions. Evolution did not design us to deal with such problems, and we have not designed political institutions that are conducive to solving them.

For those who do not presently understand the mystery of the faith, (1 Ti. 3:9) the mystery of the Gospel (Eph. 6:19) and the mystery of Christ, (Eph. 3:4) neither will these understand the mystery of the return of Christ. But to the faithful believers it is appointed to know the mysteries.

The low timbre of his voice raised the fine hairs on her arms, as did the way he smiled at her. Her stomach flipped at the half curl of his lips, teasing and warm all at once. A rather lethal combination. A rather horrific one, actually. Intra-office relations are highly discouraged, Becky, remember?

La noi, dupa fabulosul index din 1948 - 522 de pagini si circa 8000 de carti interzise - literatura intra intr-o criza acuta a materialului de lucru. Chiar cei mai vigilenti critici, arhitectii literaturii noi, nu se pot rezuma la a construi numai pe exemple sovietice" (Alex Goldis, Critica in transee)

I am coming to see that the sensation of the worst nightmares, a sensation that can be felt asleep or awake, is identical to those worst dreams' form itself: the sudden intra-dream realization that the nightmares' very essence and center has been with you all along, even awake: it's just been... overlooked.

Eu spun "Intra". El intra si zice: "Buna ziua! Ce bine ca v-am gasit acasa!" Iar eu - trosc! Peste bot, iar apoi il lovesc si cu cizma intre picioare. Musafirul meu cade pe spate din pricina durerii teribile. Iar eu il pocnesc cu tocul cizmei peste ochi! Pasamite, n-are rost sa umbli fleaura cand nu te-a chemat nimeni!

Fiecare om poarta-n el antidotul propriilor pasiuni, si slabiciunea propriei alungari. Ne e scris in frunte cum sa fim manipulate. Asta este distractia tragismului nostru. Conditia omului e tragica fiindca e amuzanta si nu are spectator. Astfel, omul ramane singur si intra in tragic. Nici unei comedii n-ar trebui sa-I lipseasca tragismul...

Furthermore, I argue that ethics is not simply about responsible actions in relation to human experiences of the world; rather, it is a question of material entanglements and how each intra-action matters in the reconfiguring of these entanglements, that is, it is a matter of the ethical call that is embodied in the very worlding of the world.

At the moment when, ordinarily, there was still an hour to be lived through before meal-time sounded, we would all know that in a few seconds we should see the endives make their precocious appearance, followed by the special favour of an omelette, an unmerited steak. The return of this asymmetrical Saturday was one of those petty occurrences, intra-mural, localised, almost civic, which, in uneventful lives and stable orders of society, create a kind of national unity, and become the favourite theme for conversation, for pleasantries, for anecdotes which can be embroidered as the narrator pleases; it would have provided a nucleus, ready-made, for a legendary cycle, if any of us had had the epic mind.

Nu mai rezist. Seara, când mă duc să mă culc, sunt zdrobit. Dacă aș fi un om serios, mi-aș da demisia. Dar nu fac nici asta. Zâmbesc! Zâmbesc tuturor. Și nebunilor. Cui vrea să se uite la mine. Zâmbesc în loc să urlu. Dacă aș urla, probabil m-aș liniști. Aș avea în sfârșit un somn bun. Dar așa, zâmbetul mă obosește. Mă distruge. Voi intra în cămașă de forță zâmbind.

Ești virgin în Oroare așa cum ești în voluptate. Cum să fi bănuit eu toată oroarea asta, când plecasem din piața Clichy? Cine să fi putut prevedea, înainte de-a intra cu adevărat în război, tot ce purta în el mârșavul suflet eroic și puturos al oamenilor? Și-acum, eram prins în fuga aceea în masă, spre crimă colectivă, spre pârjol... Era ceva care venea din străfunduri și se înfăptuise.

România n-are nimic original în afară de ţărani, artă populară şi peisaj (de care nu e responsabilă). Dar cu ţăranii nu putem intra decît prin poarta de din dos a istoriei. Este înfiorătoare atmosfera primitivă, telurică, nediferenţiată a acestei ţări, îmbîcsită de superstiţie şi scepticism, amestec steril, blestem ereditar. Toată România miroase a pămînt. Unii spun că e sănătate; ca şi cum aceasta ar fi un elogiu! Să nu fim noi capabili a deveni mai mult decît un biet popor? Aceasta este întrebarea. Poetul rus Belîi, plin de tristeţe şi torturat de viitorul Rusiei, a exprimat, într-un vers sfîşietor, un sentiment care mă domină de cîte ori mă gîndesc serios la România: „Tu vei dispărea în spaţiu, o Rusia mea!“ Spaima că vom fi înghiţiţi de forţe ce ne întrec, că ne va lichida timpul şi ne va copleşi spaţiul, că ne-am ratat existenţa venind prea tîrziu… Crede cineva că este aceasta o teamă nelegitimă? Este un antiromân acel ce nu se teme ca nu cumva istoria să se facă peste noi, precum este un trădător acel care acceptă trecutul şi prezentul României. Şi este un trădător faţă de tot ce trebuie să devină această ţară, faţă de istoria ce n-o avem încă, faţă de un viitor căruia n-avem curajul să ne mărturisim. Numai revolta organizată poate dinamiza şi scutura o ţară, pe care nu o vrem anemică prin soartă. Căci trebuie să se ştie că România nu este o naţiune, în sensul conceput de noi. A avea semnele ei exterioare, a îndeplini condiţiile unui naţionalism oarecare sau a corespunde unei definiţii plate nu înseamnă absolut nimic. O naţiune îşi legitimează existenţa prin lupta pentru o idee istorică.

Across history, racist power has produced racist ideas about the racialized ethnic groups in its colonial sphere and ranked them—across the globe and within their own nations. The history of the United States offers a parade of intra-racial ethnic power relationships: Anglo-Saxons discriminating against Irish Catholics and Jews; Cuban immigrants being privileged over Mexican immigrants; the model-minority construction that includes East Asians and excludes Muslims from South Asia. It’s a history that began with early European colonizers referring to the Cherokee, Chickasaw, Choctaw, Creek, and Seminole as the “Five Civilized Tribes” of Native Americans, as compared to other “wild” tribes. This ranking of racialized ethnic groups within the ranking of the races creates a racial-ethnic hierarchy, a ladder of ethnic racism within the larger schema of racism.

Iată scriitorul care-a avut puţine femei: gata mereu să mitizeze... De fapt, cu Ester am avut o legătură de câteva luni, în care n-am vorbit despre dragoste şi n-am făcut dragoste, deşi am ajuns uneori foarte aproape de asta. Dar ne-am plimbat zilnic ore-n şir, am fost la cenacluri unde prezenţa ei era hipnotică, unde părul ei foarte lung se-nfoia aspru atrăgând toate privirile („băi, norocosule, cine-i gagica?"), am fost şi la ştranduri sordide, unde nu se putea intra în apele băloase. Când o conduceam spre casă, noaptea târziu (fireşte, pe sub stele cu şase colţuri), ne opream pe drum, luminaţi spectral de vreun bec sau de vitrinele vreunui troleibuz care trecea greoi, şi ne sărutam în disperare. Niciodată nu ţinusem în braţe un corp atât de frumos, o fată atât de simplă şi atât de, totuşi, misterioasă. Nu s-a-ntâmplat nimic deosebit în tot acest timp. Zilele-ncepuseră să se răcească, şi în seara în care Ester mi-a spus că va emigra cu familia ei în Israel mi se făcuse frig dinainte să-i aud cuvintele. Apoi am îngheţat. Ne propuseserăm tacit să nu ne-ndrăgostim unul de altul dar probabil că, fără să-mi fi dat seama, eu sau ceva din mine transgresase limitele impuse. Eram într-un parc mizer şi pustiu, sprijiniţi de o masă de şah din ciment. Am condus-o acasă, ca-ntotdeauna, ne-am sărutat ca-ntotdeauna, nu ne-am spus adio, nici măcar la revedere, apoi nu ne-am mai văzut niciodată.

I am coming to see that the sensation of the worst nightmares, a sensation that can be felt asleep or awake, is identical to those worst dreams' form itself: the sudden intra-dream realization that the nightmares' very essence and center has been with you all along, even awake: it's just been... overlooked; and then that horrific interval between realizing what you've overlooked and turning your head to look back at what's been right there all along, the whole time...

In a company known for its inventiveness, separable, single-threaded leadership has been one of Amazon’s most useful inventions. We discuss it in chapter three. This is the organizational strategy that minimizes the drag on efficiency created by intra-organizational dependencies. The basic premise is, for each initiative or project, there is a single leader whose focus is that project and that project alone, and that leader oversees teams of people whose attention is similarly focused on that one project.

Alergînd din toate părţile, copiii au umplut coridorul, înconjurîndu-mă. Prima senzaţie a fost că vor sări pe mine şi mă vor linge, aşa cum fac cîinii cînd îşi văd stăpînul după o lungă perioadă de despărţire. In faţa acestui spectacol oamenii normali se simt atît de neputincioşi încît foarte puţini dintre ei găsesc apoi puteri pentru a intra a doua oară într-un orfelinat. De obicei ei nu se mai întorc. Oamenii normali preferă să uite că orfelinatele există. De aceea, în orfelinate lucrează mulţi oameni anormali.

Apoi, într-o zi, când ea crescuse mai mare şi cuvântul acela urât din înjurăturile băieţilor n-o mai speria ca altădată de câte ori îl vedea scris pe vreun gard, Leontina a descoperit că şi tăietura ascunsă între picioare era o cale prin care se putea intra în trupul ei până în miezul fiinţei. Ce era acolo, în acest miez, sau mai precis cine era acolo, ce animal preistoric, ce creatură oarbă şi nesătulă, cu bot umed de cârtiţă şi gâtlej de rechin? Va încerca toată viaţa să-şi răspundă la întrebarea asta şi nu va reuşi.

We even recognized cultural-historical elements referred to in Josephus or the Mishnah that the New Testament alludes to concerning Messianic expectations. Among these would be the belief that the Messiah would tell them what to do with the stones of the defiled altar stacked in Solomon’s Portico and that He would tell them this instruction at the time of Hanukkah. No one could fathom that because He made Himself equal with God, people supposedly awaiting the Messiah would pick up stones to kill Him at Hanukkah as in John 10.

We don't like to admit that the ideology of white supremacy, constructed and reified for centuries, is still with us in the expectations that many whites have. Ina social world in which whiteness is central, where white people have the luxury of thinking of themselves as individuals and never in racial terms, seeing or talking about race is unnecessary and often forbidden, except for intra-tribal talk about the problems of others. In this sense, people who profess themselves to be color-blind are disingenuous or deluding themselves

De la o vreme, Ivan Ilici isi petrecea mai tot timpul incercand sa retraiasca clipele de odinioara, cand vechile sentimente il tinusera departe de ideea mortii. Bunaoara isi spunea: "Am sa ma ocup de slujba, doar in ea mi-am gasit rostul vietii." Si se ducea la Curte, indepartand de el toate indoielile; intra in vorba cu colegii, se aseza cum ii era altadata obiceiul, imbratisand ganditor publicul cu o privire distrata, si se rezema cu amandoua mainile slabite de bratele fotoliului de stejar, se apleca, cum facea si inainte spre colegul sau, isi lua dosarul mai aproape, schimba cateva cuvinte in soapta si-apoi deodata, ridicand ochii si indreptandu-se in jilt, rostea formula de rigoare si incepea procesul. Dar brusc, in toiul sedintei, fara a se sinchisi de desfasurarea procesului, durerea dintr-o parte isi incepea actiunea distrugatoare. Ivan Ilici isi pleca mai intai urechile la ea , apoi isi alunga gandul de la ea , dar ea isi continua actiunea si ii aparea in fata ochilor, se uita la el, iar el sta impietrit, cu ochii stinsi si se intreba: "Oare numai ea sa fie realitatea ?

Following this encounter he is left alone after battling until the end of the night during a time of peril in crisis where he fears utter extermination of himself and his descendants at the hand of his brother Esau, the patriarch of the Arab nations. Dramatically and ironically, however, in his encounter with his brother, what he expected as confrontation becomes reconciliation in Genesis 33:10 where once again Jacob sees the face of God in his brother Esau. The prophetic typology of these events foreshadow the reconciliation in Christ which will eschatologically take place between Jew and Arab once both are transformed by Christ.

Nu doar somnul ratiunii naste monstri. E suficient sa nu refuzi nimic unui copil in primii ani din viata, dar sa il tii cat mai izolat de alti copii, sa fii violent sau beat in jurul lui atunci, sa stai 14 ore la servici, sa te muti des dintr-o casa in alta, si apoi, cand intra in adolescenta, sa il injuri zilnic. Asta dupa ce nu i-ai pus nici o restrictie….Va fi bantuit de intunericul primilor ani din viata pentru tot restul vietii. Si va avea mereu pretentia subconstienta de a i se da , fara a depune efort, pentru ca asa l-ai crescut. Si pentru ca l-ai izolat de alti copii, s-a uitat mult la televizor, apoi a decoperit internetul, misiunea ta de a naste un monstru s-a incheiat cu succes. Asta e totusi varianta cea mai grea, in ziua de azi e suficient sa-i pui tableta in mana de la 3 ani.

To be entangled is not simply to be intertwined with another, as in the joining of separate entities, but to lack an independent, self-contained existence. Existence is not an individual affair. Individuals do not preexist their interactions; rather, individuals emerge through and as part of their entangled intra-relating. Which is not to say that emergence happens once and for all, as an event or as a process that takes place according to some external measure of space and of time, but rather that time and space, like matter and meaning, come into existence, are iteratively reconfigured through each intra-action, thereby making it impossible to differentiate in any absolute sense between creation and renewal, beginning and returning, continuity and discontinuity, here and there, past and future.

As painful as it was, reading about sexual violence toward Black women and girls helped me with necessary creative depictions. My book could not have been written without Harriet Jacobs’s Incidents in the Life of a Slave Girl, Toni Morrison’s The Bluest Eye as well as Beloved, and Alice Walker’s The Color Purple—this last book is so special to me because Ms. Walker is a native of Eatonton, Georgia, the home of my maternal ancestors. (My mother was one of Ms. Walker’s teachers.) My mother—Trellie James Jeffers—published an early germinal essay about colorism in the Black community, “The Black Black Woman and the Black Middle Class,” which allowed me to witness (vicariously) intra-racist sexism in African American communities. Another essay by her, “From the Old Slave Shack: Memoirs of a Teacher,” offers historical background about Mama’s experiences attending segregated schools in Eatonton, Georgia, in the 1930s and 1940s, before attending Spelman College in 1951.

— Dacă te voi lăsa să pleci, va trebui să‐mi promiţi să respecţi nişte condiţii şi să‐ţi ţii mereu cuvântul. — Care? — Prima: nu vei putea intra în nici un grup politic, va trebui să‐ţi păstrezi întotdeauna independenţa intelectuală. A doua: va trebui să studiezi până la cel mai înalt nivel posibil şi să devii o persoană respectabilă. A treia: nu vei putea niciodată să uiţi de noi şi va trebui să le întinzi mâna fratelui tău şi surorii tale dacă vor avea nevoie de tine. — Nu e nevoie să‐mi ceri să jur. Sunt de acord cu toate acestea. — E uşor s‐o spui, dar e la fel de uşor să uiţi de ele... — Cum aş putea să uit de familia mea şi de obiectivele mele? Voi sunteţi toată viaţa mea şi singura mea dorinţă este să pot răsplăti, într‐o zi, toate eforturile şi toate sacri‐ ficiile tale. Fii sigură că voi studia cu perseverenţă şi nu voi avea nimic de‐a face cu politica... Adevărul e că deja mi‐e greaţă de ea!

THE BUCCAL CELL SMEAR TEST (EXATest) Using cells gently scraped from an area in the mouth between the bottom teeth and the back of the tongue provides an accurate means of measuring the amount of magnesium in the cells of the body. Measuring cellular magnesium in this way indicates the amount of magnesium in heart and muscle cells, the two major body tissues affected by magnesium deficiency. The buccal cell smear test can be used to sample many things in cells; however, IntraCellular Diagnostics has developed a testing procedure called EXATest specifically to identify the amounts of certain minerals in the cell. The company sends sampling kits to your doctor’s office, where a simple procedure, which takes about 60 seconds, is performed. Your doctor uses a wooden spatula to scrape off superficial layers of cells under your tongue. The scrapings are carefully placed on a microscope slide and sent back to the lab. A special electron microscope then measures the amount of magnesium and other minerals in the sample on the slide. The results are sent back to your doctor. The test is expensive but may be covered by Medicare and insurance.

Multe persoane din societatea noastră sunt condamnate la dependență, deoarece nu există niciun recipient colectiv pentru nevoile lor spirituale naturale. Predilecția lor naturală pentru experiența transcendenței, pentru ritual, pentru conectarea la o anumită energie mai mare decât a lor este distorsionată într-un comportament dependent. Ritualurile de orice nivel sunt o parte foarte importantă a vieții de zi cu zi. Ne iubim micile noastre rutine care ne ajută să trecem peste zi. Ne imaginăm că suntem conștienți atunci când ne trezim. Trecem prin ritualurile noastre de abluțiune, facem mișcare, bem cafeaua, sucul de portocale și mâncăm pâinea prăjită. Trecem din dormitor în baie și apoi în bucătărie. Apoi, într-o dimineață, avem un oaspete în casă. Nu putem intra în baie. Mergem la bucătărie și scăpăm pe jos cana noastră preferată de cafea. Suntem morocănoși. Urâm să facem conversație la micul dejun. Pierdem autobuzul. Întreaga zi este ratată. Pe astfel de detalii ne construim ritualurile profane, ritualuri față de care suntem practic indiferenți până când nu mai merg cum trebuie. Atunci ne dăm seama cât de inconștienți putem rămâne atâta vreme cât avem aceste modele repetitive care nu permit lumii noastre să se dezintegreze.

The Japanese psychiatrist Kimura Bin, director of the Psychiatric Hos- pital of Kyoto and translator of Binswanger, sought to deepen Heidegger’s anal- ysis of temporality in Being and Time with reference to a classification of the fundamental types of mental illness. To this end he made use of the Latin for- mula post festum (literally, “after the celebration”), which indicates an irreparable past, an arrival at things that are already done. Post festum is symmetrically dis- tinguished from ante festum (“before the celebration”) and intra festum (“during the celebration”). Post festum temporality is that of the melancholic, who always experiences his own “I” in the form of an “I was,” of an irrecoverably accomplished past with respect to which one can only be in debt. This experience of time corresponds in Heidegger to Dasein’s Being-thrown, its finding itself always already abandoned to a factual situation beyond which it can never venture. There is thus a kind of constitutive “melancholy” of human Dasein, which is always late with respect to itself, having always already missed its “celebration.” Ante festum temporality corresponds to the experience of the schizophrenic, in which the direction of the melancholic’s orientation toward the past is in- verted. For the schizophrenic, the “I” is never a certain possession; it is always something to be attained, and the schizophrenic therefore always lives time in the form of anticipation. “The ‘I’ of the schizophrenic,” Kimura Bin writes, “is not the ‘I’ of the ‘already been’; it is not tied to a duty. In other words, it is not the post festum ‘I’ of the melancholic, which can only be spoken of in terms of a past and a debt. . . . Instead, the essential point here is the problem of one’s own possibility of being oneself, the problem of the certainty of becoming oneself and, therefore, the risk of possibly being alienated from oneself” (Kimura Bin 1992: 79). In Being and Time, the schizophrenic’s temporality corresponds to the primacy of the future in the form of projection and anticipation. Precisely because its experience of time originally temporalizes itself on the basis of the future, Dasein can be defined by Heidegger as “the being for whom, in its very Being, Being is always at issue” and also as “in its Being always already anticipat- ing itself.” But precisely for this reason, Dasein is constitutively schizophrenic; it always risks missing itself and not being present at its own “celebration.

Muslim acknowledgement of the positive aspects of female sexuality has historically coexisted with two views that challenge it in different ways. First, certain elements of the classical Muslim tradition treat female sexuality as dangerous, with potentially disruptive and chaotic effects on society. Historians have demonstrated how anxieties about temptation and female sexuality translated into insistence (never fully achieved in reality) on restricting the appearance of women in public spaces. Muslim worry over fitna – chaos and disorder – has often focused on the sexual temptation caused both by women’s unregulated desires and the troublesome desire that women provoke in men. Second, and in a paradoxical relationship to this view of women as sexually insatiable and thus prone to create social chaos, Muslim authorities have stressed the importance of the fulfillment of male sexual needs, especially in the context of marriage. Drawing particularly on several hadith delineating dire consequences for women who refuse their husbands’ sexual overtures, the insistence on men’s sexual needs and wives’ responsibility to fulfill them has competed for prominence in modern intra-Muslim discourses on sex with the recognition of female sexual needs.

Freud’s incest theory describes certain fantasies that accompany the regression of libido and are especially characteristic of the personal unconscious as found in hysterical patients. Up to a point they are infantile-sexual fantasies which show very clearly just where the hysterical attitude is defective and why it is so incongruous. They reveal the shadow. Obviously the language used by this compensation will be dramatic and exaggerated. The theory derived from it exactly matches the hysterical attitude that causes the patient to be neurotic. One should not, therefore, take this mode of expression quite as seriously as Freud himself took it. It is just as unconvincing as the ostensibly sexual traumata of hysterics. The neurotic sexual theory is further discomfited by the fact that the last act of the drama consists in a return to the mother’s body. This is usually effected not through the natural channels but through the mouth, through being devoured and swallowed (pl. LXII), thereby giving rise to an even more infantile theory which has been elaborated by Otto Rank. All these allegories are mere makeshifts. The real point is that the regression goes back to the deeper layer of the nutritive function, which is anterior to sexuality, and there clothes itself in the experiences of infancy. In other words, the sexual language of regression changes, on retreating still further back, into metaphors derived from the nutritive and digestive functions, and which cannot be taken as anything more than a façon de parler. The so-called Oedipus complex with its famous incest tendency changes at this level into a “Jonah-and-the-Whale” complex, which has any number of variants, for instance the witch who eats children, the wolf, the ogre, the dragon, and so on. Fear of incest turns into fear of being devoured by the mother. The regressing libido apparently desexualizes itself by retreating back step by step to the presexual stage of earliest infancy. Even there it does not make a halt, but in a manner of speaking continues right back to the intra-uterine, pre-natal condition and, leaving the sphere of personal psychology altogether, irrupts into the collective psyche where Jonah saw the “mysteries” (“représentations collectives”) in the whale’s belly. The libido thus reaches a kind of inchoate condition in which, like Theseus and Peirithous on their journey to the underworld, it may easily stick fast. But it can also tear itself loose from the maternal embrace and return to the surface with new possibilities of life.

??☎:텔레↔mak856 ??☎:카톡↔123w ☎라인【kom85】 ??☎:텔레↔mak856 ??☎:카톡↔123w ☎라인【kom85】 Background to drug precursor control The control of drug precursors is governed by Regulations of the European Parliament and the Council regarding the handling of drug precursors. These Regulations on intra- and extra-Community trade in drug precursors and their implementing Regulation are also given effect under the Finnish Narcotics Act. The Regulations are based on the 1988 Convention against Illicit Trafficking in Drugs and Psychotropic Substances to which the EU is a party. Drug precursors are scheduled substances referred to in the above-mentioned Regulations that are commonly used in illicit manufacture of drugs. Some of these substances also have legitimate uses as medicinal products. The control and licence procedures applied to drug precursors are not, however, targeted at medicinal products falling under the Directive of the European Parliament and the Council on the Community code relating to medicinal products for human use. Fimea acts as the Finnish competent authority referred to in the Regulations on intra- and extra-Community trade in drug precursors and their implementing Regulation. Fimea also grants licences to import, export and handle drug precursors and makes decisions regarding operator notifications. 마약성진통제 #오피오이드구입, #모르핀구입,#오피오이드구입,#옥시코돈구입,#하이드로코돈구입,#하이드로몰폰구입,#트라마돌구입,#메타돈구입,#펜타닐구입,,#아이알코돈구입 #오피오이드판매, #모르핀판매,#오피오이드판매,#옥시코돈판매,#하이드로코돈판매,#하이드로몰폰판매,#트라마돌판매,#메타돈판매,#펜타닐판매,#아이알코돈판매

Il «buonasera, Anselmo» largito al passaggio pioveva giù dal fastigio di una pellicciosa e margaritante regalità, come sguardo di eccelsa Teodora o di Caterina allo scriba genuflesso; poi però veniva aprendosi e sgranandosi in un più impegnato contrasto di sensi, e talvolta in una chiacchieratina, (se dava il caso), pèna denter de l’üss: tutta insorgenze filantropiche e larghezza di antichi pareri. O addirittura in uno scambio di vedute sul panorama totale del mondo: «disèmela kì intra de nün, cara el me Giròlom, ona volta l’eva minga come al dì d’inkoèu....». Oh!, quest’è certo, a’ begli anni che loro ne avevano diciassette tutto era color di rosa, il mondo, come vaporato dal languido sogno d’una adolescente, vellutato d’una sua pubere aurora: un’albicocca insomma, una spera da ballo «Amor». In quel punto, in quel trapasso di luci, annusando soddisfatte l’odorino della cera fresca evidenziato dal dolce tepore della casa, amavano discendere dalla degnazione alla conversazione, dalla conversazione alla confidenza, coi vecchi Braghenti o Baruffaldi della Confidenza di Via Pattari; dopo la paura vespertina del rincasare all’incontro del lôkk. «El m’a guardàa i brilànt’....» (El lôkk). Questi sessantenni con ginocchî rinforzati che gli pantofolavano e strusciavano per tutta casa dalle undici in poi, sissignora, fedeli all’uscio, implacabili come il destino: ogni martedì e venerdì. Questi Eligi, Anselmi, Umberti, o Girolami, «di cui ci si poteva pienamente fidare». «Madonna, madonna!... El m’a guardàa i brilànt’....».

Dintre toate lipsurile studentului, cea dintîi şi cea mai de seamă era fără îndoială lipsa de respect faţă de tatăl lui. De altfel şi bătrînul era adesea plicticos de n-avea pereche. In primul rînd era peste măsură de curios, în al doilea rînd nu-l lăsa să înveţe, pentru că trăncănea într-una şi punea întrebări prosteşti — lipsite cu totul de temei şi, în cele din urmă, mai venea uneori şi beat. Fiul îşi dezvăţa încetul cu încetul părintele de aceste păcate, adică de dorinţa de a-şi vîrî nasul pretutindeni şi de a trăncăni verzi şi uscate, şi, în sfîrşit, izbuti să-l facă pe bătrîn să-l asculte ca pe un oracol şi să nu deschidă gura fără îngăduinţa lui. Bietul bătrîn nu mai contenea să se minuneze şi să se bucure de Petenka al lui (aşa-i spunea el). Cînd venea să-l vadă, era întotdeauna sfios şi îngrijorat, neştiind pesemne cum o să-l primească fiul şi nu îndrăznea multă vreme să-i calce pragul; dacă mă nimerea pe mine prin apropiere, mă descosea pe puţin vreo douăzeci de minute, întrebîndu-mă cum e cu Petenka al lui? Dacă-i sănătos, în ce ape se scaldă şi dacă nu lucrează cumva la ceva cu totul deosebit ? Şi ce anume face : scrie, citeşte sau cugetă ? Dacă-l îmbărbătam şi-l linişteam îndeajuns, bătrînul îşi lua în cele din urmă inima în dinţi şi intra tiptil-tiptil, deschizînd încetinel uşa, prin care vîra mai întîi capul; dacă vedea că băiatul lui nu se supără şi-i face un semn, trecea binişor în odaie, îşi lepăda paltonaşul şi pălăria — veşnic boţită, găurită şi cu marginile rupte — le atîrna în cuier, cu multă băgare de seamă şi fără zgomot; apoi se aşeza într-un colţ, pe scaun, tot atît de încetişor şi-l mînea din ochi pe Petenka al lui, prinzîndu-i toate mişcările şi căutînd să ghicească în ce toane e. Dacă Petenka nu era cît de cît în apele lui şi bătrînul o vedea, se ridica numaidecît şi spunea : «Eu, Petenka, numai aşa... am trecut doar pentru o clipă. Să vezi... am fost departe şi dacă am trecut pe aici, am intrat să mă odihnesc». Apoi îşi lua tăcut şi supus paltonaşul şi pălăria ponosită, deschidea iar uşa fără zgomot şi pleca, cu un zîmbet silit, ca să înăbuşe durerea strînsă în suflet şi să nu i-o arate fiului. Dar cînd se-ntîmpla ca fiul să-şi primească bine tatăl, acesta nu mai ştia ce să facă de bucurie. Mulţumirea i se citea pe faţă, în purtări, în mişcări. De cîte ori îi vorbea băiatul, bătrînul se sălta puţin de pe scaun şi-i răspundea încet, slugarnic, aproape cu evlavie, căutînd să întrebuinţeze vorbele cele mai alese, adică cele mai caraghioase. Dar, hotărît lucru, vorbirea frumoasă nu prea era de el: se încurca şi se fîstîcea în aşa hal, că nu ştia ce să mai facă cu mîinile şi ce să se facă el singur, şi multă vreme după ce isprăvea, mai bolborosea pentru el răspunsul cuvenit, căutînd parcă să-şi îndrepte greşeala. Dacă izbutea să răspundă cum trebuie, bătrînul se umfla în pene, îşi îndrepta pe rînd jiletca, cravata şi haina şi lua înfăţişarea unui om care-şi cunoaşte preţul. Uneori prindea atîta curaj, îndrăzneala lui mergea atît de departe, că se ridica încet de pe scaun, se apropia de raftul cu cărţi, îşi alegea o carte şi citea pe loc cîte ceva, aşa, la nimereală. Toate astea le făcea cu un sînge rece şi o nepăsare prefăcută, de parcă ar fi avut libertatea să umble întotdeauna în voie prin cărţile fiului său, de parcă ar fi fost obişnuit de cînd lumea cu vorba mîngîietoare a acestuia. Eu însă am văzut odată cu ochii mei cum s-a speriat bietul de el, cînd Pokrovski l-a rugat să nu mai pună mîna pe cărţi. Bătrînul s-a fîstîcit, s-a grăbit, a pus cartea de-a-ndoaselea, apoi a dat să-şi îndrepte greşeala, a întors-o, dar a băgat-o cu cotorul înăuntru; şi toate astea le făcea zîmbind, înroşindu-se şi căutînd să şteargă, cum se pricepea mai bine, urmele fărădelegii.

XVIII ALLA SUA DONNA                Cara beltà che amore             Lunge m’inspiri o nascondendo il viso,             Fuor se nel sonno il core             Ombra diva mi scuoti,         5  O ne’ campi ove splenda             Più vago il giorno e di natura il riso;             Forse tu l’innocente             Secol beasti che dall’oro ha nome,             Or leve intra la gente       10  Anima voli? o te la sorte avara             Ch’a noi t’asconde, agli avvenir prepara?                Viva mirarti omai             Nulla spene m’avanza;             S’allor non fosse, allor che ignudo e solo       15  Per novo calle a peregrina stanza             Verrà lo spirto mio. Già sul novello             Aprir di mia giornata incerta e bruna,             Te viatrice in questo arido suolo             Io mi pensai. Ma non è cosa in terra       20  Che ti somigli; e s’anco pari alcuna             Ti fosse al volto, agli atti, alla favella,             Saria, così conforme, assai men bella.                Fra cotanto dolore             Quanto all’umana età propose il fato,       25  Se vera e quale il mio pensier ti pinge,             Alcun t’amasse in terra, a lui pur fora             Questo viver beato:             E ben chiaro vegg’io siccome ancora             Seguir loda e virtù qual ne’ prim’anni       30  L’amor tuo mi farebbe. Or non aggiunse             Il ciel nullo conforto ai nostri affanni;             E teco la mortal vita saria             Simile a quella che nel cielo india.                Per le valli, ove suona       35  Del faticoso agricoltore il canto,             Ed io seggo e mi lagno             Del giovanile error che m’abbandona;             E per li poggi, ov’io rimembro e piagno             I perduti desiri, e la perduta       40  Speme de’ giorni miei; di te pensando,             A palpitar mi sveglio. E potess’io,             Nel secol tetro e in questo aer nefando,             L’alta specie serbar; che dell’imago,             Poi che del ver m’è tolto, assai m’appago.       45     Se dell’eterne idee             L’una sei tu, cui di sensibil forma             Sdegni l’eterno senno esser vestita,             E fra caduche spoglie             Provar gli affanni di funerea vita;       50  O s’altra terra ne’ superni giri             Fra’ mondi innumerabili t’accoglie,             E più vaga del Sol prossima stella             T’irraggia, e più benigno etere spiri;             Di qua dove son gli anni infausti e brevi,       55  Questo d’ignoto amante inno ricevi.

1. ‘’Astfel, esenta lumanarii nu este ceara care lasa urme, ci lumina.’’ 2. ‘’Cel ce iubeste doar aproprierea dragostei, nu va cunoaste niciodata intalnirea cu ea.’’ 3. ‘’Caci am aflat ca omul este asemenea unei citadele. Rastoarna zidurile pentru a-si gasi libertatea, dar nu mai e decat fortareata nimicita, deschisa inspre stele. Atunci incepe spaima de a nu mai fi.’’ 4. ‘’Si am inteles ca au nevoie de liniste. Caci numai in liniste adevarul fiecaruia se leaga si prinde radacini. Caci ceea ce e important, inainte de toate,…, este timpul.’’ 5. ‘’ …limbajul nu contine nimic care sa fie vrednic de interes. Invata sa asculti nu zarva cuvintelor, nici rationamentele ce le permit sa se insele. Invata sa privesti mai departe.’’ ‘’Iata pentru ce am dispretuit dintotdeauna, ca fiind zadarnica, zarva cuvintelor. Si nu m-am increzut in artificiile limbajului. ‘’ 6. ‘’ Caci abilitatea nu este decat un cuvant gol. In creatie nu exista ocoluri. Creezi ceea ce faci si nimic mai mult. Iar daca pretinzi ca urmarind un scop, te indrepti spre un altul, deosebit de primul, doar cel pe care cuvintele il inseala te va crede abil.’’ 7. ‘’Caci fiecare iubeste in felul sau aceeasi imagine. Doar un limbaj insuficient ii opune pe oameni unii altora, caci dorintele lor nu difera. N-am intalnit niciodata pe cel care sa doreasca dezordinea sau josnicia sau ruina. Imaginea care-i framanta si pe care ar vrea s-o intemeieze se aseamana de la un capat la celalat al universului, dar caile de atingere a ei difera.’’ 8. ‘’ Desigur, cu cat munca pe care o consumi in numele dragostei este mai grea, cu atat mai mult te exalta. Cu cat dai mai mult, cu atat cresti mai mult. Dar trebuie sa existe cineva care sa primeasca. A pierde nu inseamna niciodata a darui.’’ 9. ‘’ Caci, o data mai mult, am aflat ca logica ucide viata. Si ca nu contine nimic prin ea insasi… Dar facatorii de formule s-au inselat asupra omului. Au confundat formula, care este umbra plata a cedrului, cu cedrul, din volumul, greutatea si culoarea lui, cu incarcatura sa de pasari si frunzisul sau, care nu s-ar putea exprima si cuprinde in cuvinte firave…Caci aceia confunda formula care desemneaza, cu obiectul desemnat. Si cum ar putea suporta ceea ce nu se poate formula, sau nu s-a implinit inca, sau intra in contradictie cu un alt adevar? Cum sa stie ca, intr-un limbaj care formuleaza dar nu cuprinde, doua adevaruri se pot opune?’’ 10. ‘’ Dar daca nu te ating, te construiesc ca pe un templu. Si te inalt in lumina. Si tacerea ta inchide in ea campiile. Iar eu te iubesc dincolo de mine sau tine. Si inventez imnuri pentru a-ti celebra imperiul…Nu esti decat o treapta in drumul meu spre eternitate.’’ 11. ‘’ Dar cei pe care ii numesc liberi si hotarand numai pentru ei insisi, inexorabil singuri, aceia nu sunt condusi, plutesc fara vant in panze, iar rezistenta lor nu este decat capriciu incoerent. Cei pe care ii urasc, sunt, mai ales, cei care nu exista cu adevarat. Rasa de caini ce se cred liberi, fiind liberi de a-si schimba opiniile, de a nega (cum ar putea sti ca neaga, de vreme ce ei insisi sunt judecatori?), liberi de a trisa, de a renega si de a se vinde , si pe care ii fac sa-si schimbe parerile doar aratandu-le troaca atunci cand le e foame.’’ 12. ‘’Caci dragostea nu-ti e data ca un cadou al acestui obraz, la fel cum linistea si calmul nu sunt produs al privelistii, ci al ascensiunii reusite, al muntelui dominat, al instalarii tale in cer. La fel- dragostea. Iluzia este ca o intalnesti, cand de fapt se invata.Si se inseala cel care rataceste prin viata, pentru a fi cucerit, cunoscand prin scurte fioruri , gustul tumultului inimii si visand sa intalneasca marea febra ce il va incinge pentru totdeauna, desi ea nu este decat o desarta victorie a inimii sale. De asemenea, nu te odihnesti in dragoste, daca ea nu se transforma din zi in zi, ca in maternitate.

They found these men were not human. More like machines. An intra-species predator that lived amongst its prey. Undetected, unknown and unchangeable.

Identity development of young adults was studied in terms of achieved levels of diff erentiation of self (Allain, 2009). In this case, difficulties in identity development and diff erentiation from family of origin were shown to predict higher levels of distress, difficulties in coping, and maladjustment to stressful situations. College students in the study who were shown to have higher levels of diff erentiation of self from their families of origin were further shown to be more likely to perceive themselves as better able to solve problems encountered in daily living. Similarly, Hollander explored diff erentiation of self as a way of deepening our understanding of emerging adulthood. While emerging adulthood is widely known, little is empirically understood about the intra- and interpersonal development that occurs during this stage. In the study, Hollander Copyright

éste debe ser capaz de explicar no solamente un espectro de conductas infantiles normales y anormales, sino su desarrollo progresivo interactuando con la maduración cerebral en sus tres ejes: vertical (subcortical-cortical) horizontal (intra-hemisférica) e inter-hemisférica.

Bagi sobat sekalian yang sedang penasaran dengan penyakitnya, kenapa ada kutil di kemaluan? berikut sedikit informasi tentang penyakit kutil di kemaluan atau yang sering disebut juga dengan nama kutil kelamin. Sebenarnya apa sih kutil kelamin itu? Sebelumnya sobat perlu ketahui, bahwa penyakit ini masuk dalams alah satu kategori Penyakit Menular Seksual (PMS). Baik langsung saja, silahkan simak penjelasan di bawah ini. Untuk Info Hubungi Kami HP/WA 081 329 878 999 Definisi Kutil Genitalis atau dengan nama lain Kondiloma Akuminata merupakan kutil di dalam atau di sekeliling vagina, penis atau dubur, yang ditularkan melalui hubungan seksual. Kondiloma akuminatum ialah vegetasi oleh Human Papiloma Virus tipe tertentu, bertangkai, dan permukaannya berjonjot. Tipe HPV tertentu mempunyai potensi onkogenik yang tinggi, yaitu tipe 16 dan 18. tipe ini merupakan jenis virus yang paling sering dijumpai pada kanker serviks. Sedangkan tipe 6 dan 11 lebih sering dijumpai pada kondiloma akuminatum dan neoplasia intraepitelial serviks derajat ringan. Kutil genitalis sering ditemukan dan menyebabkan kecemasan karena: Penyebab penyakit ini adalah virus papilloma.Pada wanita, virus papiloma tipe 16 dan 18, yang menyerang leher rahim tetapi tidak menyebabkan kutil pada alat kelamin luar dan bisa menyebabkan kanker leher rahim. Virus tipe ini dan virus papiloma lainnya bisa menyebabkan tumor intra-epitel pada leher rahim (ditunjukkan dengan hasil Pap-smear yang abnormal) atau kanker pada vagina, vulva, dubur, penis,mulut, tenggorokan atau kerongkongan. Kutil genitalis paling sering tumbuh di permukaan tubuh yang hangat dan lembap. Pada pria, area yang sering terkena adalah ujung dan batang penis dan dibawah kulit depannya (jika tidak disunat). Pada wanita, kutil timbul di vulva, dinding vagina, leher rahim (serviks) dan kulit di sekeliling vagina. Kutil genitalis juga bisa terjadi di daerah sekeliling anus dan rektum, terutama pada pria homoseksual dan wanita yang melakukan hubungan seksual melalui dubur. Untuk Info Hubungi Kami HP/WA 081 329 878 999 Kutil biasanya muncul dalam waktu 1-6 bulan setelah terinfeksi, dimulai sebagai pembengkakan kecil yang lembut, lembap, berwarna merah atau pink. Mereka tumbuh dengan cepat dan bisa memiliki tangkai. Pada suatu daerah seringkali tumbuh beberapa kutil dan permukaannya yang kasar memberikan gambaran seperti bunga kol (blumkol). Pada wanita hamil, pada gangguan sistem kekebalan (penderita AIDS atau pengobatan dengan obat yang menekan sistem kekebalan) dan pada orang yang kulitnya meradang, pertumbuhan kutil ini sangat cepat. Untuk Info Hubungi Kami HP/WA 081 329 878 999 Diagnosis ditegakkan berdasarkan gejala dan hasil pemeriksaan fisik. Kutil yang menetap bisa diangkat melalui pembedahan dan diperiksa dibawah mikroskop untuk meyakinkan bahwa itu bukan merupakan suatu keganasan. Wanita yang memiliki kutil di leher rahimnya, harus menjalani pemeriksaan Pap-smear secara rutin. Obat Kutil kelamin | Obat Kutil kelamin Ampuh | Obat Kutil kelamin Herbal | Obat Kutil kelamin Alami | Obat Kutil kelamin Tradisional | Obat Kutil kelamin Tanpa Operasi | Obat Kutil kelamin Pria | Obat Kutil kelamin Wanita | Obat Kutil kelamin di Apotik | Salep Kutil Kelamin | Obat Kutil kelamin Salep

For Einstein, externality is a relation of spatial separation. For Bohr, on the other hand, the individuation of “observer” from “observed” is not the result of spacetime separability, because one cannot help oneself to spacetime descriptions. Rather, individuation is the result of specific intra-actions that entail the larger material arrangement. In my elaboration of Bohr’s account, I argue that objectivity is premised on an agential (or enacted) ontological separability, an individuation-within-and-as-part-of-the-phenomenon enacted in the placement of the cut between “observer” and “observed,” rather than an absolute notion of externality.

Rather, objectivity is a matter of accountability to marks on bodies. Objectivity is based not on an inherent ontological separability, a relation of absolute exteriority, as Einstein would have it, but on an intra-actively enacted agential separability, a relation of exteriority within phenomena. The reproducibility and unambiguous communication of laboratory results are possible because the agential cut enacts determinate boundaries, properties, and meanings, as well as a causal structure in the marking of the “measuring agencies” (“effect”) by the “measured object” (“cause”) within the phenomenon.

The higher the rate of change, the more inter and intra-dis( I) ntegration, and that is expressed in lack of inter and intra-love. Lack of inter-love. What is that? Aggression, hostility toward others.

It was not individual aggression which got out of hand, but devotion to the narrow social group with which the individual identified himself to the hostile exclusion of all other groups. It is the process we have discussed before: the integrative tendency, manifested in primitive forms of identification, serving as a vehicle for the aggressive self-assertiveness of the social holon. To put it in a different way: to man, intra-specific differences have become more vital than intra-specific affinities; and the inhibitions which in other animals prevent intra-specific killing, work only within the group. In the rat it is the smell which decides who is friend or foe. In man, there is a terrifyingly wide range of criteria, from territorial possession through ethnic, cultural, religious, ideological differences, which decide who stinks and who does not.

A corrupt and dynastic political party is antithetical to the rule of law and to carefully crafted constitutional checks and balances to prevent abuse of power. A tendency towards autocracy and consequent institutional subversion is inevitable with a party thus configured. The result is a prime minister bereft of real power, subservient to the dynastic head and a mute spectator to the loot and plunder of the nation’s resources; a president who is a loyal camp follower and will faithfully rubber stamp the decisions ordained by the dynasty: witness how unhesitatingly President Fakhruddin Ali Ahmed signed the Proclamation of Emergency at Mrs. Gandhi’s bidding in 1975 and ponder whether Mrs. Pratibha Patil, (besieged as she was by her co-operative sugar factory in liquidation, her co-operative bank bankrupt, and her family embroiled in the murder case of a popular intra-party rival in Jalgaon at the time of her nomination by Mrs. Sonia Gandhi), would have done otherwise; or for that matter whether President Pranab Mukherjee, whose many acts of subversion of the Constitution during the Emergency have been documented by the Shah Commission, is so radically transformed that he would now protect it; a judiciary accused of judicial overreach when it censures the government or brings its ministers to book while its inconvenient judgments are subjected to review or Presidential Reference; a CAG whose findings against the government’s decisions are vilified as being patently erroneous, in excess of jurisdiction and even motivated, although that august body, the Constituent Assembly had opined that as the guardian of the nation’s finances, the CAG was as important a Constitutional functionary as the justices of the Supreme Court; a CVC appointed despite the taint of corruption and over the protest of the leader of the Opposition, whose appointment was finally quashed by the Supreme Court; and a CBI whose only role on empirical evidence is to falsely implicate political opponents and wrongly exonerate the regime’s members and cronies.

Cum spune Virilio, războiul nu apare câtuși de puțin când omul aplică omului raportul de vânător pe care îl avea cu animalul, ci, din contră, atunci când captează forța animalului vânat pentru a intra cu omul într-un cu totul alt raport, care e cel de război (inamic, nu pradă).Nu e deci de mirare că mașina de război este invenția nomazilor crescători de animale: creșterea și dresarea animalelor nu se confundă nici cu vânătoarea primitivă, nici cu domesticirea sedentară, ci reprezintă, tocmai, descoperirea unui sistem proiector și proiectil. ...’ În încălecare, se conservă energia cinetică, viteza calului, nu proteinele (motorul, nu carnea). Pe când la vânătoare, vânătorul urmărea să oprească mișcarea animalului sălbatic printr-o ucidere sistematică, crescătorul începe să o conserve și, prin intermediul dresajului, cel care încalecă animalul se asociază acestei mișcări, orientând-o și provocându-i accelerarea.

Acesta este locul in care vei fi cel mai aproape de Dumnezeu. Duhoarea carnagiului este imposibil de ignorat. Intra in piele si in par ca o povara otravitoare de care vei scapa cu greu. Preotii ard tamaie pentru a alunga duhoarea si boala, dar amestecul de mirt, scortisoara, sofran si tamaie nu poate masca mirosul pestilential al macelului.

Știu cum nu aș vrea să fie ultima mea zi pe pământ. Știi vacanțele la mare, alea care îți plac la nebunie, pe care le aștepți un an întreg și, uneori, se nimerește ca ziua plecării să fie una mohorâtă și friguroasă, în care să nu poți intra în mare, să nu poți să stai întinsă la soare pentru ultima dată în vara aia… Și pleci acasă cu un sentiment de neîmplinire, de frustrare. Cu gândul că se putea sfârși altfel sezonul. Că ți-ai fi dorit să iei cu tine chiar atunci, la final, o amintire plăcută, caldă și colorată. Exact așa nu mi-aș dori să fie ultima mea zi pe lume, ca un final de sezon ploios și mohorât, în care să stai refugiat într-o terasă și să nu poți face nimic din ce ți-ai dori. Îmi doresc ca ultima privire pe care i-o arunc lumii să strângă în ea tot ce am iubit vreodată, cât timp am umblat pe aici.

Canonical exegesis may be defined as the interpretation of individual components of the canon in the context of the canon as a whole. Even in the pre-canonical period evidence of intra-biblical interpretation is not lacking. In the Old Testament it can be seen how later law-codes took over the provisions of earlier codes and applied them to fresh situations, or how later prophets took up and reinterpreted the oracles of their predecessors.

As Robert Hare, the world’s leading expert on psychopathy has stated, psychopaths are “intra-species predators.” They have the “capacity to do great harm, repeatedly, without remorse.

The first step in these arguments was to prove that the design existed. Nature was ransacked for results obtained through separate things being co-adapted. Our eyes, for instance, originate in intra- uterine darkness, and the light originates in the sun, yet see how they fit each other. They are evidently made FOR each other. Vision is the end designed, light and eyes the separate means devised for its attainment. It is strange, considering how unanimously our ancestors felt the force of this argument, to see how little it counts for since the triumph of the darwinian theory. Darwin opened our minds to the power of chance-happenings to bring forth 'fit' results if only they have time to add themselves together. He showed the enormous waste of nature in producing results that get destroyed because of their unfitness. He also emphasized the number of adaptations which, if designed, would argue an evil rather than a good designer. Here all depends upon the point of view. To the grub under the bark the exquisite fitness of the woodpecker's organism to extract him would certainly argue a diabolical designer. Theologians have by this time stretched their minds so as to embrace the darwinian facts, and yet to interpret them as still showing divine purpose. It used to be a question of purpose AGAINST mechanism, of one OR the other. It was as if one should say "My shoes are evidently designed to fit my feet, hence it is impossible that they should have been produced by machinery." We know that they are both: they are made by a machinery itself designed to fit the feet with shoes. Theology need only stretch similarly the designs of God. As the aim of a football-team is not merely to get the ball to a certain goal (if that were so, they would simply get up on some dark night and place it there), but to get it there by a fixed MACHINERY OF CONDITIONS—the game's rules and the opposing players; so the aim of God is not merely, let us say, to make men and to save them, but rather to get this done through the sole agency of nature's vast machinery. Without nature's stupendous laws and counterforces, man's creation and perfection, we might suppose, would be too insipid achievements for God to have designed them.

cooperative, inter-agency and intra-agency effort in which all points of view are represented and have a hearing, and where people and institutions have a say in shaping the future structure, we can in fact bring about real change.

Just as the importance of the body as a performance rather than a thing can hardly be overemphasized, so should we resist the familiar conception of spacetime as a preexisting Euclidean container (or even a non-Euclidean manifold) that presents separately constituted bodies with a place to be or a space through which to travel. “Position” is neither an absolute nor an a priori determinate feature of space. The spacetime manifold does not sit still while bodies are made and remade. The relationship between space, time, and matter is much more intimate. Spacetime itself is iteratively reconfigured through the ongoing intra-activity of the world.

Knowing is not a capacity that is the exclusive birthright of the human. The “knower” cannot be assumed to be a self-contained rational human subject, nor even its prosthetically enhanced variant. There is no res cogitans that inhabits a given body with inherent boundaries differentiating self and other. Rather, subjects are differentially constituted through specific intra-actions. The subjects so constituted may range across some of the presumed boundaries (such as those between human and nonhuman and self and other) that get taken for granted. Knowing is a distributed practice that includes the larger material arrangement. To the extent that humans participate in scientific or other practices of knowing, they do so as part of the larger material configuration of the world and its ongoing open-ended articulation.

For CDC chief Redfield the Chinese failure to close down international flights was disastrous. He told colleagues the United States had silently filled with Covid-19 infections “from Italy, Spain, Germany, France, Great Britain, Belgium.” All this late-winter travel brought clusters of Covid to the United States. “Also unknown to us that probably half of those clusters weren’t even symptomatic, so you couldn’t find them” with airport screening. “It was difficult to understand how China had aggressive travel restrictions within China, and yet did not move to any travel restrictions” for people who wanted to leave China and go abroad, Redfield said. “If there could have been one major, global action that could’ve really saved hundreds of thousands of lives, it’s if they had just shut down their out-of-China travel at the same time they shut down their intra-China travel. “They really started moving in the latter part of January. That’s where they quarantined people. That’s where they shut down the city. That’s where they stopped the trains. They really locked down all of Wuhan at one point. I think they quarantined over 11 million people. You couldn’t go from Wuhan to Beijing, but you could go Wuhan to London.

According to recent information provided to me by a highly reliable informant within a special operations group of the Department of the Navy [D.O.N.], two of the most widely used devices will be R.H.I.C. [Radio Hypnotic Intra-Cerebral Control] and E.D.O.M. [Electronic Dissolution of Memory]. The first of the two, Radio Hypnotic Intra-Cerebral Control, calls for the implantation of a very small, electronic, micro-radio receiver. It acts as a Stimulator which will stimulate a muscle or electronic brain response. This, in turn, can set off a 'Hypno-programmed' cue in the victim or subject, which would elicit a pre-conditioned

It was difficult to understand how China had aggressive travel restrictions within China, and yet did not move to any travel restrictions” for people who wanted to leave China and go abroad, Redfield said. “If there could have been one major, global action that could’ve really saved hundreds of thousands of lives, it’s if they had just shut down their out-of-China travel at the same time they shut down their intra-China travel.

with less context switching and frequent intra-team communication (thanks to a single shared purpose rather than a collection of purposes).

Given that Žižek in Less Than Nothing describes “the key question” of philosophy as that of “how thought is possible in a universe of matter,” so that we should focus our efforts on “the very rise of representation or appearing out of the flat stupidity of being” if we are to avoid “the very rise of representation or appearing out of the flat stupidity of being” if we are to avoid “a regression to a 'naive' ontology of spheres or levels,” the issue of whether this project is most radically accomplished by Schelling or Hegel is more than a matter of intra-textual consistency or classico-philological accuracy, but touches the very heart of what Žižek takes to be the program of speculative philosophy.

The new leadership structure in the quarter revealed the complexity of intra- (and inter-) plantation politics and economies. Diverse origins and competing ambitions fractured plantations and neighborhoods as often as they created new solidarities. Differences among slaves fueled powerful and often deadly disputes - rivalries rooted in petty accumulations of wealth or the other small rewards of plantation life. Still other conflicts arose between older residents and new arrivals. Slaveholders became maestros at recognizing and manipulating these rivalries, seizing upon their slaves' diverse personalities, abilities, aspirations, and petty jealousies to promote one individual, family, or faction at the expense of others. Planters understood that small privileges distributed to slaves could reap large advantages for themselves. But, if masters appreciated the strategy of divide and conquer, slaves also understood that, despite their internal differences, they had a common foe whose power knew few bounds and whose compunctions about using it had even fewer limitations. Fear from above, as well as common experience, compelled slaves to stand together, and as they did, the terrain of struggle between master and slave shifted once again.

demonstrated resilience and high academic achievement despite a range of adversities including poverty, traumatic loss, and community or intra-family violence.

It is that a lot of critical learning in the most successful developing countries takes place outside the formal education sector. It occurs, instead, inside firms. This intra-firm learning helps explain the relative failure of the former Soviet Union and its satellites, where investment in education and research was focused on elite universities and state research institutions rather than inside businesses.

WHAT IS IT? The one-firm firm approach is not simply a loose term to describe a "culture." It refers to a set of concrete management practices consciously chosen to maximize the trust and loyalty that members of the firm feel both to the institution and to each other. In 1985, the elements of the one-firm firm approach were given as: •Highly selective recruitment •A "grow your own" people strategy as opposed to heavy use of laterals, growing only as fast as people could be devel-1 oped and assimilated •Intensive use of training as a socialization process •Rejection of a "star system" and related individualistic behavior •Avoidance of mergers, in order to sustain the collaborative culture A set of concrete management practices consciously chosen to maximize the trust and loyalty that members of the firm feel both to the institution and to each other. • Selective choice of services and markets, so as to win through significant investments in focused areas rather than many small initiatives •Active outplacement and alumni management, so that those who leave remain loyal to the firm •Compensation based mostly on group performance, not individual performance •High investments in research and development •Extensive intra-firm communication, with broad use of consensus-building approaches The one-firm firm approach is similar in many ways to the U. S. Marine Corps (in which Jack Walker served). Both are designed to achieve the highest levels of internal collaboration and encourage mutual commitment to pursuing ambitious goals.