Introducing Logo Quotes

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So it was a bit of shock, years later, when P.T. delivered a sermon, one of his few memorable ones, in which he told us all that the word "Word" was translated from the Greek word *Logos,* which didn't really mean "word" at all, but rather something closer to "plea" or even premise." It was a small betrayal for my little apostle's heart to find out that I had gotten my journal entry wrong. Worse still, I felt then, was the betrayal of language in translation. Why didn't English have a better word than "Word" if "Word" was not precise enough? I started to approach my Bible with suspicion. What else had I missed? Even though I felt ambushed, I did like the ambiguity that the revelation introduced into that verse. In the beginning there was an idea, a premise; there was a question.
Yaa Gyasi (Transcendent Kingdom)
One such usage is the turtle module (which is also part of the standard library). To quote the Python docs: Turtle graphics is a popular way for introducing programming to kids. It was part of the original Logo programming language developed by Wally Feurzig and Seymour Papert in 1966. Programmers
Paul Barry (Head First Python: A Brain-Friendly Guide)
Psychology” comes from two words: psyche and logos. The word psyche (pronounced “sigh-key”) is from the Greek word Ψυχη – meaning “breath of life”, i.e. “soul or spirit”, loosely translated as MIND.
Nigel C. Benson (Introducing Psychology: A Graphic Guide)
Long before I ever saw him coming into Connie Sue’s salon, a friend of mine in high school was always talking about a guy named Jeptha. She was very sweet. She went to the Pentecostal church and dressed very conservatively--hair down to her booty, skirts, little makeup. We had history class together, and she used to let me put mascara on her. “He’s a dream,” she used to say. I could tell she had a crush on this guy, and I’d just roll my eyes and shake my head. I doubt it, I’d say to myself, after the thousandth time she’d talked about Jeptha and called him dreamy again. I was familiar with the name but not the actual guy, and it wasn’t until the glide-by at Connie Sue’s that I came face-to-face with the dream. Whoops! I mean, with Jeptha. I didn’t think a whole lot more about him until I saw him again a couple of weeks later at a music club called Edge of Madness. There was no drinking, just music, and lots of kids hanging out. The Jeptha came up to me during a break in the music and introduced himself. “Hi. I’m Jeptha Robertson. Are you Jessica?” Connie Sue had told him my name and a little bit about me, but I guess he wanted to make sure. “Hi,” I said, and smiled back. “My dad is the Duck Commander,” he offered. Who? I didn’t answer because I didn’t know what to say. I had no idea who or what the Duck Commander was. “You don’t know who the Duck Commander is?” I shook my head no. I’m sure I looked as confused as I felt. Obviously, I am missing something, and I should know who the Duck Commander is. “You don’t know who Phil Robertson is?” No, again. We chatted a little, and I could see he was trying to connect with me. Then he pulled out his best line: “Do you like my plaid pants?” I looked at the familiar logo on his shirt and pants and thought to myself, Wow, you must really like Abercrombie and Fitch. Surprised, I looked down and beheld his brown, green, and white plaid pants. You couldn’t miss them. They definitely stood out in the crowd. “Yeah,” I said, my voice trailing off. I wasn’t quite sure what else to say. Now at least I know who the dream is, I thought. And he is pretty cute.
Jessica Robertson (The Good, the Bad, and the Grace of God: What Honesty and Pain Taught Us About Faith, Family, and Forgiveness)
Chesky introduced the concept in a cerebral, high-minded essay on Airbnb’s website: A long time ago, he wrote, cities used to be villages. But as mass production and industrialization came along, that personal feeling was replaced by “mass-produced and impersonal travel experiences,” and along the way, “people stopped trusting each other.” Airbnb, he wrote, would stand for something much bigger than travel; it would stand for community and relationships and using technology for the purpose of bringing people together. Airbnb would be the one place people could go to meet the “universal human yearning to belong.” The Bélo itself was carefully conceived to resemble a heart, a location pin, and the “A” in Airbnb. It was designed to be simple, so that anyone could draw it; rather than protect it with lawyers and trademarks, the company invited people to draw their own versions of the logo—which, it was announced, would stand for four things: people, places, love, and Airbnb.
Leigh Gallagher (The Airbnb Story: How Three Ordinary Guys Disrupted an Industry, Made Billions . . . and Created Plenty of Controversy)
We designed a workshop introducing hundreds of employees to the notion that jobs are not static sculptures, but flexible building blocks. We gave them examples of people becoming the architects of their own jobs, customizing their tasks and relationships to better align with their interests, skills, and values—like an artistic salesperson volunteering to design a new logo and an outgoing financial analyst communicating with clients using video chat instead of email.
Adam M. Grant (Originals: How Non-Conformists Move the World)
And when Socrates endeavoured, by true reason and examination, to bring these things to light, and deliver men from the demons, then the demons themselves, by means of men who rejoiced in iniquity, compassed his death, as an atheist and a profane person, on the charge that “he was introducing new divinities;” and in our case they display a similar activity. For not only among the Greeks did reason (Logos) prevail to condemn these things through Socrates, but also among the Barbarians were they condemned by Reason (or the Word, the Logos) Himself, who took shape, and became man, and was called Jesus Christ; and in obedience to Him, we not only deny that they who did such things as these are gods, but assert that they are wicked and impious demons, whose actions will not bear comparison with those even of men desirous of virtue.
Justin Martyr (The First Apology of Justin Martyr, Addressed to the Emperor Antoninus Pius; Prefaced by Some Account of the Writings and Opinions of Justin)
PayPal’s big challenge was to get new customers. They tried advertising. It was too expensive. They tried BD [business development] deals with big banks. Bureaucratic hilarity ensued. … the PayPal team reached an important conclusion: BD didn’t work. They needed organic, viral growth. They needed to give people money. So that’s what they did. New customers got $10 for signing up, and existing ones got $10 for referrals. Growth went exponential, and PayPal wound up paying $20 for each new customer. It felt like things were working and not working at the same time; 7 to 10 percent daily growth and 100 million users was good. No revenues and an exponentially growing cost structure were not. Things felt a little unstable. PayPal needed buzz so it could raise more capital and continue on. (Ultimately, this worked out. That does not mean it’s the best way to run a company. Indeed, it probably isn’t.)2 Thiel’s account captures both the desperation of those early days and the almost random experimentation the company resorted to in an effort to get PayPal off the ground. But in the end, the strategy worked. PayPal dramatically increased its base of consumers by incentivizing new sign-ups. Most important, the PayPal team realized that getting users to sign up wasn’t enough; they needed them to try the payment service, recognize its value to them, and become regular users. In other words, user commitment was more important than user acquisition. So PayPal designed the incentives to tip new customers into the ranks of active users. Not only did the incentive payments make joining PayPal feel riskless and attractive, they also virtually guaranteed that new users would start participating in transactions—if only to spend the $10 they’d been gifted in their accounts. PayPal’s explosive growth triggered a number of positive feedback loops. Once users experienced the convenience of PayPal, they often insisted on paying by this method when shopping online, thereby encouraging sellers to sign up. New users spread the word further, recommending PayPal to their friends. Sellers, in turn, began displaying PayPal logos on their product pages to inform buyers that they were prepared to honor this method of online payment. The sight of those logos informed more buyers of PayPal’s existence and encouraged them to sign up. PayPal also introduced a referral fee for sellers, incentivizing them to bring in still more sellers and buyers. Through these feedback loops, the PayPal network went to work on its own behalf—it served the needs of users (buyers and sellers) while spurring its own growth.
Geoffrey G. Parker (Platform Revolution: How Networked Markets Are Transforming the Economy and How to Make Them Work for You: How Networked Markets Are Transforming the Economy―and How to Make Them Work for You)
Accordingly, whereas Hegel views the Absolute-Spirit as something wherein God’s will participates as the culmination of conscious development, Jung treats God’s acts within psychic subjective personal judgment and understanding. It is then understood that, despite striking similarities with the Hegelian dialectics, Jung deviates significantly from Hegel in his construal of wholeness/Self as full of conflicts – which appears to be defined only within a psychological antithesis-Other and not as an Other beyond psychic boundaries. Contrary to Jung, and to some extent closer to Maximus – that introduces a final union of opposites within the Logos’s principles – logoi – Hegel follows a more consistent and progressive approach to wholeness/Absolute. It is precisely what Jung was reluctant to fully embrace, being thus trapped into the crucial limitations of his own ambiguous epistemology.
G.C. Tympas (Carl Jung and Maximus the Confessor on Psychic Development: The dynamics between the ‘psychological’ and the ‘spiritual’)
Jeremy George Lake Charles Corvette Logo The original corvette logo was designed by Robert Bartholomew, interior designer for Chevrolet in 1953. The Corvette logo has changed a lot since the 1953 model launch, but it has always had two flags. When the Corvette was launched in 1953, Chevrolet devised a plan to use the Checkered Flag and the American Flag, two things that marked the Corvette as part of its original emblem. When Chevrolet prepared for its new Corvette Sport in the early 1950s, the task of designing the emblem and logo fell to Chevrolet interior designer Robert Bartholomew. Bartholome created the first version of the Corvette logo before the car itself was introduced in 1953. The original logo consisted of two crossing masts, two flags, a checkered flag and the US flag. Bartholomew had a last minute replacement flag bearing the Chevrolet logo and the Fleur-de-lis, a French symbol which was part of the coat of arms of the Louis Chevrolet family (USA ). Jeremy George Lake Charles The newly revealed emblem was part of a flurry of information released during the eighth-generation Corvette basketball tournament in Bowling Green, Kentucky. To keep fans enthralled until next year, Chevy also unveiled a revamped version of the Corvette Cross Flag logo that appeared on the Vette in 2014. The alleged logo for the eighth Chevrolet Corvette generation was leaked in February, and the models' Facebook page confirmed it was the real deal.
Jeremy George Lake Charles