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.

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..

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.

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?

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.

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.

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.

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

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.

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

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

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…

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.

[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.

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.

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.

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.

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.

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.

While China's Communist leaders have shown little or no inclination to move towards democracy in a Western sense, they have thought seriously about changing their political terminology as well as their Maoist inheritance. It is a little-known fact that the Chinese Communist leadership, having sidelined the notion of 'communism' in the utopian sense, came close even to jettisoning the name 'Communist.' In the earliest years of this century, serious consideration was given to the top leadership of the CCP to changing the name of their party, removing the word 'Communist' because it did not go down well in the rest of the world. In the end, a name-change was rejected. The argument against the change which carried most weight was not based either on ideology or on tradition - fealty to the doctrine developed by Marx, Engels, Lenin and Mao. It was the practical argument that some (perhaps many) members would say that this was not the party they had joined. The fear was that they would, therefore, set about establishing an alternative Communist Party. Thus, inadvertently, a competitive party system would have been created. The need for political control by a single party was the paramount consideration. The CCP leadership had no intention of embracing political pluralism, and the party's name remained the same. The contours of democratic centralism, though, are less tightly restrictive in contemporary China than they have often been in the past. There is discussion of what kind of reform China needs, and a lot of attention has been devoted to the lessons to be drawn from the collapse of Communism in the Soviet Union and Eastern Europe. The former head of the CCP propaganda department, Wang Renzhi, was by no means the only contributor to the intra-party debate to conclude that to follow 'the path of European democratic socialism' would be a step down 'the slippery slope to political extinction for the CCP.

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.

Femeile căsătorite cu bărbați inhibați din punct de vedere emoțional știu prea bine că raportul sexual este singurul moment în care se pot bucura de o legătură afectivă și pot simți pe îndelete tandrețea omului de lângă ele. Pentru mulți dintre bărbați, dezbrăcarea hainelor echivalează cu o dezbrăcare de inhibițiile afective. Noi, bărbații, ar trebui să înțelegem odată pentru totdeauna că această nuditate emoțională este cel mai puternic afrodiziac pentru femei. În acele momente comunicarea depășește pragul reprimărilor, iar bărbatul își dă frâu liber dorinței de a dezmierda (doar se află în intimitate, nu-l vede nimeni...). Din nefericire, după cea mai îmbătătoare și mai tandră unire totul se întoarce la „anormalitate”. Expresia chipului se modifică, mângâierile se răresc, scafandrul revine la mal, iar bărbatul care cu doar câteva clipe mai înainte își pierdea mințile de iubire și urla de pasiune se întoarce la sinistrul anonimat afectiv și la aceeași expresie letargică. De ce facem asta? De ce recidivăm către același tipar de constipație emoțională? De ce ne rușinăm? Haideți să recunoaștem față de noi înșine: în patul nupțial majoritatea dintre noi ne transformăm în cele mai caraghioase fantoșe ale iubirii, ne adresăm cu „zăhărelul meu”, facem ca motanul, rața, ursul, îl imităm pe Mickey Mouse sau alte personaje infantile din desene animate, cerem mângâieri, scărpinăm spatele și chiar stoarcem coșuri, iar cei mai îndrăzneți chiar se joacă de-a sugarul. Cred că dacă o cameră ascunsă ar filma relațiile conjugale intime, multe dintre filmele înregistrate nu ar intra în rândul celor pornografice, ci mai curând printre comedii ori printre peliculele destinate publicului de toate vârstele. În ciuda acestei laturi gingașe, care iese rareori la iveală, generații întregi și-au înregistrat în mod brutal pe hard diskul bărbăției lor clișee de genul „Bărbații nu plâng”, „Parcă ești o muiere”, „Nu mă mai îmbrățișa atât”, „Bărbații nu au nevoie de alint”, „Dacă-ți arăți sentimentele, îți vor descoperi latura sensibilă”, „Noi, bărbații, ne exprimăm iubirea în alte feluri”, „Dacă ești tandru, ești caraghios” și așa mai departe. După cum vom observa în cele ce urmează, absența unui tată drăgăstos, care ar fi putut sluji drept model afectiv, a generat o prăpastie uriașă în formarea sentimentală a bărbatului. Bărbatul educat conform tradiționalei detașări emoționale consideră despre comunicarea sentimentelor că este o formă de slăbiciune și vulnerabilitate. Echivalează cu pierderea tuturor scuturilor și cu distrugerea mitului care protejează acea virilitate de oțel căreia îi este teamă să nu fie trădată. Ne este frică să exprimăm tot ceea ce este bun. Pentru a ne încumeta să ne eliberăm supapa emoțiilor pozitive avem nevoie de acceptare și de siguranța că nu suntem caraghioși. Dacă nu sunt îndeplinite aceste condiții de siguranță, atunci ne zăvorâm. Renunțarea la mecanismele de autoapărare necesită timp, răbdare și tot sprijinul de care este în stare femeia.

The new financial regulatory regime installed in the wake of the Intra crisis fortified the bankers’ stranglehold on the local economy.

the Intra crisis pushed them to accept further structural adjustment to suit international banking practices without fully jeopardizing their privileged position locally.

A final form of intra-societal violence that is very significant is the collective killing of one male by the other males of the group. The rationale for such killings seems to be that the male singled out for killing has become so violent and dangerous that he must be eliminated in order to protect the group from further episodes of unnecessary intra-group violence or dominating behaviour. As far as one can tell, such individuals are typically very good warriors. They seem to authenticate their value to the community by displaying their fighting ability. They bully and injure or kill other males in the group, they likely access other men’s women (although that is likely played down in the accounts of such incidents to the recorders), and their behaviour is so intolerable that they become more dangerous to the community than their value as a good warrior warrants. Because they are dangerous, killing them needs to be done carefully. Moreover, if not done properly, their relatives may feel it was unjust and seek revenge. In some cases, the community instructs the individual’s close relatives to kill him in order to eliminate any basis for revenge. In others, it is a community act. There is one account given to me directly by a Yanomamo tribesman visiting the United States of a Yanomamo dangerous warrior who, it is decided, must be killed. He is tricked into climbing a tree, and by necessity leaves his weapons behind. As he climbs down, weaponless, he is beset by all the males and killed." (Steven Leblanc)

The TWP fell apart in spectacular fashion in 2018 after its leader caught the group's chief spokesman having sex with his wife - an event archly dubbed by antifascists 'The Night of the Wrong Wives,' in reference to the infamous intra-Nazi Party purge known as the Night of the Long Knives.

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.

N-o să trăiesc cât lumea și n-o să mor de două ori, se mai spune. E un gând de om, legat de viața plină, singura care există și care continuă și după noi, în timp ce ticălosul e pedepsit să se sperie necontenit. De aceea îi e atât de groază să rămână singur în tăcerea odăii sale. Dacă mor, îi vine lui gândul, n-o să mai pot înfuleca și bea la nesfârșite petreceri, n-o să mai pot să țes intrigi împotriva altora, n-o să mai pot să-mi aduc în pat în fiecare noapte altă muiere. Ticălosul e legat de viață, nu „și-o trăiește”, cum e el ferm încredințat, căci viața înseamnă și moarte, or cu moartea el nu e în regulă, deși o sfidează tot timpul gălăgios și cinic... Se mai spune că adesea ticălosul are somnul adânc și liniștit și că puțin îi pasă de îndrăznețele lui fărădelegi comise peste zi. Cine n-are conștiință n-are nici tulburările ei. N-aș crede! Conștiință are orice om, în sensul propriu al ticălosului, zace în întuneric. Ei și? Nimeni nu-i garantează că o mică întâmplare, un fapt neînsemnat, un gând viclean care i se șoptește la ureche de către un alt ticălos (unul mai mare!) nu i-o va trezi când îi va fi lumea mai dragă. Hm! dar ticălosul se poate și îndrăgosti și poate fi și respins, poate avea un copil care să-i moară, poate cădea la pat și poate fi strâns fără milă în cleștele implacabil al suferinței îndelungi cu sfârșit doar în moarte. Ni se poate răspunde că și virtuosul poate avea aceeași soartă și dragostea lui poate fi respinsă, și copilul lui poate muri și că microbul, virusul sau cancerul nu aleg. Da, dar conștiința lui nu va fi surprinsă. Nu va intra în derută că e respins în dragoste, își va iubi copilul și în moarte (nu va fi disperat că nu l-a iubit în viață, că n-a avut grijă de el, că l-a abandonat mizeriei fizice și morale). Cât despre propria lui suferință în boală și în ghearele morții nici atunci nu va fi surprins, căci el îi cunoaște demult pe acești inamici implacabili, în timp ce ticălosul se crede nemuritor și îl va apuca în acele clipe groaza cea mare. Da, ni se poate răspunde, dar am avut virtuoși chinuindu-se pe patul morții și ticăloși murind fericiți în brațele unei femei sau în toiul unui chiolhan... E adevărat, există și virtuoși chinuiți și ticăloși care jubilează o viață întreagă și mor fără chinuri în câteva secunde. Dar cine îți garantează că vei avea acest rarisim noroc să fii mereu ferit de chinurile conștiinței și să închizi ochii pentru totdeauna strângând în brațe o muiere? Dimpotrivă, infinit mai multe șanse sunt să dai, nepregătit, de belea... Și pe urmă cine spune că a fi virtuos înseamnă să nu strângi în brațe o muiere și să nu iei parte la un chiolhan? Da, dar felul cum o face un ticălos are o coloratură aparte... El inspiră o veselie de care amintindu-ți te apucă întâi o vagă neliniște, apoi o insuportabilă greață...

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.

The reason for the greater number of crosstown streets than up- and downtown avenues was self-evident to planners of the early nineteenth century but might not be so obvious to us today—intra-Manhattan commerce flowed east and west. In the days before railroads, dirigibles, and airplanes, the preeminent form of long-distance transportation and hauling was by water, and the piers and wharves along the East River had to link up with those along the Hudson if commerce was to flourish.

This way of comprehending the healthy development of the mind reminds us of the Genesis narrative which declares that we mysteriously hewn creatures are both dust and breath (Genesis 2:7); we are inseparably embodied and relational. Furthermore, this feature of integration is reflected in the psalmist’s plea that God would give him an undivided heart (Psalm 86:11), and God’s deep desire to do so while transforming hardened, disintegrated hearts into flexible, connected ones (Ezekiel 11:19). The notion that my mind comprises different parts that function well only when brought together in harmony and only with assistance from someone outside of myself is but one metaphor the writers of Scripture offer, a poetic expression of our embodied neural circuitry operating in an integrated fashion. In the same manner that God intends that our minds grow in maturity and connection, just as we do with each other, it is one of shame’s primary features to disrupt and dis-integrate that very process, functionally leading to either rigid or chaotic states of mind and behavior, lived out intra- and interpersonally.

The more empathic she is— sensory-aware—the more she shares others’ pain. The more sentient she is, the greater her need for “the pull” in order to close any separation. She feels the others’ pain. Is it through fear? Or is it through empathy? Is she living for herself or for others? One thing is for certain, during times of great tension and intra-psychic stress; there is greater susceptibility to imitating other people’s disorders. She doesn’t “catch colds and infections,” she merely imitates them.

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IRCC Updates Guidance on Intra-Company Transferees Amid Canadian Immigration Changes: ESSE India Insights On October 3, Immigration, Citizenship, and Refugees Canada (IRCC) introduced updated guidelines concerning Intra-Company Transferees (ICTs) under Canada's International Mobility Program. These updates are especially relevant for foreign nationals looking to transfer within multinational corporations to Canadian branches, as they clarify the criteria for eligibility and the assessment of specialized knowledge. For individuals pursuing, including those engaging in work programs like the Global Talent Stream Canada, these changes have significant implications. These updates align with IRCC’s broader objective to decrease the proportion of temporary residents in Canada over the next three years. This is particularly important for those seeking assistance from Canada immigration consultants, especially those based in India, who are providing services for Canada PR consultancy. Key Changes to the Intra-Company Transferee Program The IRCC has refined the ICT program under section R205(a) of Canadian Interests – Significant Benefit. Transfers must now originate from an established foreign enterprise of a multinational corporation (MNC). The updates also clarify the definition of “specialized knowledge,” which is crucial for foreign workers applying for such roles. Furthermore, all ICT instructions have been consolidated onto a single page, streamlining the process for applicants and immigration consultants alike. These changes don’t just affect ICT applicants but also extend to broader implications for those navigating the Canada PR process, including individuals using Canada immigration consultants in India or from other locations. Those applying through programs such as bcpnp, provincial nomination, or even looking to work and study in Canada for free should take these updates into consideration. Free Trade Agreements and the International Mobility Program The updates also encompass free trade agreements related to ICTs, including the Canada–United States–Mexico Agreement, Canada–Korea Free Trade Agreement, and Canada–European Union: Comprehensive Economic and Trade Agreement. These agreements simplify the Canada PR procedure for skilled workers, often allowing them to bypass the requirement for a Labour Market Impact Assessment (LMIA), which can be time-consuming. This simplification is beneficial for businesses and foreign nationals navigating the Canadian immigration system. For those considering PR in Australia or Germany through the Global Talent Stream Australia or Global Talent Stream Germany, understanding the differences in immigration policies between countries is vital. As Canada refines its ICT program, both Australia PR and Germany PR processes have their own unique requirements, which can be managed with the help of Australia immigration consultants or Germany immigration consultants. Impacts on Temporary Resident Programs and the Canadian Labour Market In conjunction with the ICT updates, Canada's Temporary Foreign Worker Program (TFWP), which involves LMIA-based work permits, is undergoing significant reforms. IRCC’s new measures aim to reduce temporary residents in Canada from 6.5% to 5% of the total population by 2026. These changes will be especially relevant for foreign nationals seeking permanent residency in Canada and for those applying for Canada Visa Consultancy Services, such as spouse visa consultants or tourist visa ETA applications. Long-Term Outlook for Canadian Immigration Looking ahead, IRCC’s reforms signify a strategic shift in Canada’s immigration framework. Key programs such as the Provincial Nominee Program (PNP), study permits, and post-graduation work permits (PGWPs) will be affected by these changes. For immigrants relying on Canada immigration consultants, staying informed about these updates is essential for making well-informed decisions.

We might think then of rhetorical production as an extended intentional state in which rhetoric emerges from the dynamic, ongoing intra-actions of human and nonhuman entities all projecting toward each other.

It is the political change in international relations as well as a change in superpower fortunes which indicate that the days of successful unilateral intervention are past and that multilateral military intervention might only succeed in exceptional circumstances. Even before the changes in these relationships had occurred, both the old USSR and the USA discovered in the most dramatic way the true impotence of their power in the intra-state conflicts of Afghanistan and Vietnam respectively. Not least, the cost of unilaterally inspired intervention was horrendous. The total bill for Vietnam was $190 billion while the Soviets spent $3-4 billion for each of the years their forces were fulfilling no useful purpose in Afghanistan. The fact is that most military interventions undertaken this century should never have been embarked upon, for they were doomed for failure. The reason for this has tended to be due to misplaced faith in national capabilities as well as misappreciation of the size of the problem. By way of illustration it is appropriate first to relate international theory to the concept of military intervention, followed by a current overview essentially of the two states most traditionally involved in military intervention, the former USSR and USA.

Every gentle word, every generous thought, every unselfish deed, will become a pillar of eternal beauty in the life to come.

Why have we books in heaven?" "Why not?" asked my brother. "What strange ideas we mortals have of the pleasures and duties of this blessed life!...

Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things God hath prepared for them that love him.

The intra-family rivalry ultimately grew so intense the two sides could not even agree on how to pronounce their name: Rose-eh-velt (Oyster Bay) or Rooze-eh-velt (Hyde Park). —

ICD-10-CM diagnosis code R19.00 Intra-abdominal and pelvic swelling, mass and lump, unspecified site R10.1 Pain localized to upper abdomen R10.10 Upper abdominal pain, unspecified R10.11 Right upper quadrant pain R10.12 Left upper quadrant pain R10.13 Epigastric pain R10.2 Pelvic and perineal pain R10.3 Pain localized to other parts of lower abdomen R10.30 Lower abdominal pain, unspecified R10.31Right lower quadrant pain R10.32Left lower quadrant pain R10.33Periumbilical pain R10.8Other abdominal pain R10.81 Abdominal tenderness R10.811 Right upper quadrant abdominal tenderness R10.812 Left upper quadrant abdominal tenderness R10.813Right lower quadrant abdominal tenderness R10.814 Left lower quadrant abdominal tenderness R10.815 Periumbilic abdominal tenderness R10.816 Epigastric abdominal tenderness R10.817Generalized abdominal tenderness R10.819 unspecified site R10.82Rebound abdominal tenderness R10.821 Right upper quadrant rebound abdominal tenderness R10.822Left upper quadrant rebound abdominal tenderness R10.823 Right lower quadrant rebound abdominal tenderness R10.824 Left lower quadrant rebound abdominal tenderness R10.825 Periumbilic rebound abdominal tenderness R10.826Epigastric rebound abdominal tenderness R10.827 Generalized rebound abdominal tenderness R10.829 unspecified site R10.83 Colic R10.84 Generalized abdominal pain R10.9 Unspecified abdominal pain

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.

The consolidated accounts present the parent and its subsidiary as a single entity. Thus, only transactions with third parties i.e. outside the group should be included and not intra-group activity. This is a requirement of IFRS 10 Business Combinations.

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.

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.