Jeong Jeong Quotes

There are some people you just can’t love. Even when they smile, they make you want to pull on either side of that smile and rip their mouth off.

We instead of you and me. That's jeong.

In Korean, that word is jeong. It is one of the most meaningful word in my language. It is even more meaningful than sarang, which is the “love,” because jeong is not a duty. It is that feeling of the glad heart when you see someone.

Mother knew exactly how to get under my skin, what to take away from me in order to get me to submit. The guilt coming from one part of her heart would have been offset by confessing in her journal just how painful it was to bully me. I turned the page.

I'm trying to help you learn from my mistakes. Not everyone who guides you loves you. Not everyone who spurns you hates you. And when you find someone worth caring about, you should protect them with the greatest power you possess." -Lena Jeong, And Break the Pretty Kings, pg. 389

The Korean word jeong is untranslatable but the closest definition is “an instantaneous deep connection,” often felt between Koreans. Did I imagine jeong with this therapist? Why did I think she’d understand me, as if our shared heritage would be a shortcut to intimacy? Or more accurately, a shortcut to knowing myself? Maybe I looked for a Korean American therapist because I didn’t want to do the long, slow work of psychotherapy. Maybe I didn’t really want to explain my life. A Jewish friend told me he never went to a Jewish therapist because it’s too easy to assume everything dysfunctional about your family is cultural.

Code is never neutral, and interfaces can signal all kinds of things to users.

Everyone knew that you couldn't gain something if you were allowed nothing, but Mother, who knew everything about everything, didn't seem to know that.

Jeong. You never say the word, but you live it anyway. I will be honest, I did not expect to find it in a guy such as yourself. It's like we've met each other before. No, not really. We are friends at once, we would instantly do what friends would do for each other. Not just pals. Friends. Blood brothers. You just feel it. We instead of you and me. That's jeong.

Start with a girl whose blood has been steeped in Korea for generations, imprinted with Confucianism and shamanism and war. Extract her from the mountains. Plant her in wheat fields between the Red River and the Mississippi. Baptize her. Indoctrinate her. Tell her who she is. Tell her what is real. See what happens. Witness a love affair with freaks, a fascination with hermaphrodites and conjoined twins, a fixation on Pisces and pairs of opposites. Trace a dream that won't die: a vision of an old woman slumped on a bench, her spirit sitting straight out of the body, joined to the corpse at the waist.

When we seek to build truly equal platforms and marketplaces of ideas fit for the 21st century, we are trying to create things that have never existed and cannot be constructed by mindlessly applying principles of the past.

Jeong, according to my mother, is more dangerous than love. “Attachment” is my closest translation. Jeong, insidious and inevitable, keeps you stuck, beholden. Jeong is more powerful than love because it doesn’t need affection or admiration to grow. Only time and proximity.

Klein similarly explained that when Jeong uses the term ‘white people’ in her ‘jokes’ it does not mean what it says. As Klein put it, ‘On social justice Twitter, the term means something closer to “the dominant power structure and culture” than it does to actual white people.

Westernization is an often-used word in Korea, and can be applied to something considered cold, lacking in jeong, and going against traditional Korean values. To suggest that Korean households are now “Westernized,” whatever that may mean exactly, would be a gross oversimplification.

what Koreans call jeong. It’s hard to explain in English; it’s not any particular emotion—not affection or even love—but a complex bond defined by its depth and history: that sense of belonging to the same whole, your fates intertwined, impossible to sever no matter how much you may want

I would have run away. Had it been this woman and not Jeong-dae who toppled over in front of you, still you would have run away. Even if it had been one of your brothers, your father, your mother, still you would have run away. You look round at the old man. You don’t ask him if this is his granddaughter. You wait, patiently, for him to speak when he’s ready. There will be no forgiveness. You look into his eyes, which are flinching from the sight laid out in front of them as though it is the most appalling thing in all this world. There will be no forgiveness. Least of all for me.

Then why don’t you live a random life with me?” I asked. Jeong-il shook his head. “I’m not the type.” “How could you know that now?” “Because I do. Those things are already decided from the start.” “You sound like a diabolical scientist.” “No, this is different. What I’m talking about is something like a person’s role in life.” “Forget about roles.” “If I did that, I’d stop being me.

Every organism learns from the moment of its birth how to survive and how to wait, learning how to eat and how to forge on until it can eat again. But modern-day humans don't learn how to be hungry. We eat all kinds of things without regard to time and place, indulging ourselves in restaurants and never learning to delay gratification. This obsession over consuming food isn't any different from psychopath porn. From that perspective, it seemed that humans were the most impatient about their desires out of all living beings on earth.

I no longer felt fifteen. Thirty-five, forty-five ; these numbers came, in turn, to feel somehow insufficient. Not even sixty-five, no, nor seventy-five, seemed to encompass what I was. I wasn't JeongDae any more, the runt of the year. I wasn't Park JeongDae, whose ideas of love and fear were both bound up in the figure of his sister. A strange violence welled up within me, not spurred by the fact of my death, but simply because of the thoughts that wouldn't stop tearing through me, the things I needed to know. Who killed me, who killed my sister, and why. The more of myself I devoted to these questions, the firmer this new strength within me became. The ceaseless flow of blood, blood that flowed from a place without eyes or cheeks, darkened, thickened, into a vicious treacle ooze.

If loneliness or sadness or happiness could be expressed through food, loneliness would be basil. It’s not good for your stomach, dims your eyes, and turns your mind murky. If you pound basil and place a stone over it, scorpions swarm toward it. Happiness is saffron, from the crocus that blooms in the spring. Even if you add just a pinch to a dish, it adds an intense taste and a lingering scent. You can find it anywhere but you can’t get it at any time of the year. It’s good for your heart, and if you drop a little bit in your wine, you instantly become drunk from its heady perfume. The best saffron crumbles at the touch and instantaneously emits its fragrance. Sadness is a knobby cucumber, whose aroma you can detect from far away. It’s tough and hard to digest and makes you fall ill with a high fever. It’s porous, excellent at absorption, and sponges up spices, guaranteeing a lengthy period of preservation. Pickles are the best food you can make from cucumbers. You boil vinegar and pour it over the cucumbers, then season with salt and pepper. You enclose them in a sterilized glass jar, seal it, and store it in a dark and dry place. WON’S KITCHEN. I take off the sign hanging by the first-floor entryway. He designed it by hand and silk-screened it onto a metal plate. Early in the morning on the day of the opening party for the cooking school, he had me hang the sign myself. I was meaning to give it a really special name, he said, grinning, flashing his white teeth, but I thought Jeong Ji-won was the most special name in the world. He called my name again: Hey, Ji-won. He walked around the house calling my name over and over, mischievously — as if he were an Eskimo who believed that the soul became imprinted in the name when it was called — while I fried an egg, cautiously sprinkling grated Emmentaler, salt, pepper, taking care not to pop the yolk. I spread the white sun-dried tablecloth on the coffee table and set it with the fried egg, unsalted butter, blueberry jam, and a baguette I’d toasted in the oven. It was our favorite breakfast: simple, warm, sweet. As was his habit, he spread a thick layer of butter and jam on his baguette and dunked it into his coffee, and I plunked into my cup the teaspoon laced with jam, waiting for the sticky sweetness to melt into the hot, dark coffee. I still remember the sugary jam infusing the last drop of coffee and the moist crumbs of the baguette lingering at the roof of my mouth. And also his words, informing me that he wanted to design a new house that would contain the cooking school, his office, and our bedroom. Instead of replying, I picked up a firm red radish, sparkling with droplets of water, dabbed a little butter on it, dipped it in salt, and stuck it into my mouth. A crunch resonated from my mouth. Hoping the crunch sounded like, Yes, someday, I continued to eat it. Was that the reason I equated a fresh red radish with sprouting green tops, as small as a miniature apple, with the taste of love? But if I cut into it crosswise like an apple, I wouldn't find the constellation of seeds.

We never belonged to a country we could sell out.' By the time Jeong-il made that declaration, he had achieved perfect grades and attendance for eight years running, could correctly pronounce 'certainly' in English, explain the present perfect tense, and read and write cursive letters. Not to mention he had never shoplifted, shaken anyone down for money, or gotten in a fistfight. He avoided people altogether. Jeong-il was always alone. Even the teachers didn't know how to relate to him. None of my other friends tried to get to know him either.

I do want to add one particular thing that might seem to work but so far has not: Investing. We can look a little into the patterns that has made the investing world a tougher one to crack even for highly paid deep learning specialists.

Pastoral theologians are Christian practitioners who focus every day on how to help people recover from the wounds of everyday life within modern culture. How do persons survive the many threats to their health and salvation when conflict, violence, and danger face them on every side? How do people survive jobs that destroy their autonomy and dignity? How do people survive unemployment and poverty during times of economic depression and shifting global markets? How do people manage their roles as marriage partners, parents,

parents, and Christian believers when their communities and environment are destroyed by corporations seeking profit? These are the questions of pastoral theology.

Within South Korean Christian churches, there has been an explosion of ministries of pastoral care and counseling in recent decades. Every family has its own story of trauma to tell, and many people seek understanding of how they can find healing for their trauma. In situations of trauma, people seek religious answers to why things have happened as they have, and what resources will bring the possibility of surviving and thriving again. Within the interreligious context

The Contributions of Korean Christian Churches Korean Christians have unique contributions to make to our understanding of pastoral theology and counseling. Pastoral counselors and theologians from the United States should look to the South Korean Christian churches and other Asian churches for conversation partners about the nature of care and healing in today’s world.

clergy, and church leaders, teaching and travel in Korea, and study of Korean religion and culture. HeeSun Kim is a Korean who has done academic work and ministry in Korea and the United States. From our experiences we believe there are life-giving perspectives in Korea that need to be shared with United States and Korean religious leaders who are searching for God’s spirit at work for healing, liberation, and reconciliation. What Is Pastoral Theology? Christian pastoral theologians and counselors in the United States have produced some of the most creative ideas about the nature of human suffering and hope in the contemporary world. Experiments in new forms of Christian pastoral counseling started in the 1920s with Anton Boisen and Russell Dicks, who understood the promise of the new psychologies in dialogue with Christian theology and practices. In almost one hundred years these theologies and practices of care have spread over the world. Students from Asia, South America, Africa, Europe, and Australia have studied in the United

United States and transformed the vision of the healing processes in their local churches. Pastoral care specialists in many countries have likewise transformed the theories and practices of pastoral theology in the United States. Pastoral theology, care, and counseling is a ministry practice and academic discipline arising from reflection on the church’s ministries of care for persons, families and communities. Caring ministries are rooted in practices of the Christian church that emphasize healing, supportive community, and spiritual liberation in everyday life. Those of us who identify as pastoral theologians and caregivers seek resources that have practical value for sustaining people when their personal lives, their families and their culture face times of crisis. Pastoral Theology has a prophetic function as it gives public voice to the suffering needs of persons and families and develops a sustained critique of ideologies, institutions, and religious beliefs that oppress human persons and families.

United States and transformed the vision of the healing processes in their local churches. Pastoral care specialists in many countries have likewise transformed the theories and practices of pastoral theology in the United States. Pastoral theology, care, and counseling is a ministry practice and academic discipline arising from reflection on the church’s ministries of care for persons, families and communities. Caring ministries are rooted in practices of the Christian church that emphasize healing, supportive community, and spiritual liberation in everyday life. Those of us who identify as pastoral theologians and caregivers seek resources that have practical value for sustaining people when their personal lives, their families and their culture face times of crisis. Pastoral Theology has a prophetic function as it gives public voice to the suffering needs of persons and families and develops a sustained critique of ideologies, institutions, and religious beliefs that oppress human persons and families. Accountability of the Authors

What does it mean to dance with God? To dance with the divine is to dance with courage. Human beings need courage to dance with God and others to participate in God’s aim for the well-being of creation in spite of the problem of evil.14 God wants people to find a new kind of courage, “to stop playing with evil and to start working with God, to start being a healed and whole creation.” We can choose to live into goodness or evil. God does not make every decision for us, but rather all creation responsively participates in moments of decision in which each individual has agency and power. God partially determines creation, but not absolutely.15 She writes, “The emphasis of my own womanist work is that even when God does not liberate us in the time or way that we want, God encourages us to continue struggling for healing and wholeness from hatred and violence.”16 Baker-Fletcher emphasizes that human suffering does not have the last word. We are not alone when we suffer, because the Trinity is with us, leading us toward redemptive overcoming of evil. Women have fought to change rape and domestic violence laws, seeking

bear their crosses. They pick up these crosses to overcome suffering. They actively seek to end suffering and violence,

jeong refers to “feelings of fondness, caring, bonding, and attachment that develop within interpersonal relationships.” It is not felt purely within the heart or mind of an individual but is a connection that exists “between” two or more people, with the psychiatrists likening it to a cord linking people to each other.

A world in which one of the greatest exertions of ‘power’ is constantly exerted – the power to stand in judgement over, and potentially ruin, the life of another human being for reasons which may or may not be sincere. To date there are only two weak, temporary answers to this conundrum. The first is that we forgive the people we like, or the person whose tribe or views most closely fit our own, or at least aggravate our enemies. So if Ezra Klein likes Sarah Jeong he will forgive her. If you dislike Toby Young you will not forgive him. This is one of the surest ways imaginable to embed every tribal difference that already exists.

Li que existem três maneiras de lidar com o medo da morte. A primeira é a repressão. Esquecer que a morte existe e agir como se nunca fosse chegar. A maioria de nós vive assim. A segunda é se lembrar da morte o tempo inteiro, e viver cada dia como se fosse o último. E a terceira é a aceitação. Uma pessoa que realmente aceita a morte não tem medo de nada. Fica em paz, mesmo quando está prestes a perder tudo. Sabe o que essas três opções têm em comum?” Fiz que não. Para mim, seria mais fácil morrer de uma vez do que ficar pensando nessas coisas esquisitas. “Todas são mentiras. São apenas máscaras para o medo.” “Então, o que é verdade?” “O medo, eu acho. O medo é o mais honesto de todos os sentimentos.

Kehilangan kepercayaan seseorang terasa jauh lebih buruk daripada membunuh seseorang.

It was friendly. That was a friend thing." He seemed anxious for Gansey to believe that his motives were pure, so Gansey said quickly, "I know that. Just--I don't meet many people who make friends like I do. So--fast." Henry flipped crazy devil horns at him. "Jeong, bro." "What's that mean?" "Who knows," Henry said. "It means being Henry. It means being Richardman. Jeong. You never say the word, but you live it anyway. I will be honest, I did not expect to find it in a guy such as yourself. It's like we've met each other before. No, not really. We are friends are once, we would instantly do what friends would do for each other. Not just pals. Friends. Blood brothers. You just feel it. We instead of you and me. That's jeong." Gansey was aware on a certain level that the description was melodramatic, heightened, illogical. But on a deeper level, it felt, true, familiar, and like it explained much of Gansey's life. It was how he felt about Ronan and Adam and Noah and Blue. With each of them, it had felt instantly right: relieving. Finally, he'd thought, he'd found them. We instead of you and me.

[원료약품분량] 이 약 1정(126mg) 중 졸피뎀 타르타르산염 (EP) [성상] 백색 장방형의 필름코팅제 [효능효과] 불면증 [용법용량] 까톡【pak6】텔레:【JRJR331】텔레:【TTZZZ6】라인【TTZZ6】 졸피뎀(Zolpidem) 은 불면증이나 앰비엔(Ambien), 앰비엔 CR(Ambien CR), 인터메조(Intermezzo), 스틸넉스(Stilnox), 스틸넉트(Stilnoct), 서블리넉스(Sublinox), 하이프너젠(Hypnogen), 조네이딘(Zonadin), Sanval, Zolsana and Zolfresh 등은 졸피뎀의 시판되는 품명이다. 1) 이 약은 작용발현이 빠르므로, 취침 바로 직전에 경구투여한다. In addition to "I love you" used to date in Korean, there are old words such as "goeda" [3], "dada" [4], and "alluda" [5]. In Chinese characters, 愛(ae) and 戀(yeon) have the meaning of love. In Chinese characters, 戀 mainly means love in a relationship, and 愛 means more comprehensive love than that. In the case of Jeong, the meaning is more comprehensive than Ae or Yeon, and it is difficult to say the word love. In the case of Japanese, it is divided into two types: 愛 (あい) and 恋 (いこ) [6]. There are two main views on etymology. First of all, there is a hypothesis that the combination of "sal" in "live" or "sard" and the suffix "-ang"/"ung" was changed to "love" from the Middle Ages, but "love" clearly appears as a form of "sudah" in the Middle Ages, so there is a problem that the vowels do not match at all. Although "Sarda" was "Sanda," the vowels match, but the gap between "Bulsa" and "I love you" is significant, and "Sanda" and "Sanda Lang," which were giants, have a difference in tone, so it is difficult to regard it as a very reliable etymology. Next, there is a hypothesis that it originated from "Saryang," which means counting the other person. It is a hypothesis argued by Korean language scholars such as Yang Ju-dong, and at first glance, it can be considered that "Saryang," which means "thinking and counting," has not much to do with "love" in meaning. In addition, some criticize the hypothesis, saying that the Chinese word Saryang itself is an unnatural coined word that means nothing more than "the amount of thinking." However, in addition to the meaning of "Yang," there is a meaning of "hearida," and "Saryang" is also included in the Standard Korean Dictionary and the Korean-Chinese Dictionary as a complex verb meaning "think and count." In addition, as will be described later, Saryang is an expression whose history is long enough to be questioned in the Chinese conversation book "Translation Noguldae" in the early 16th century, so the criticism cannot be considered to be consistent with the facts. In addition, if you look at the medieval Korean literature data, you can find new facts. 2) 성인의 1일 권장량은 10mg이며, 이러한 권장량을 초과하여서는 안된다. 노인 또는 쇠약한 환자들의 경우, 이 약의 효과에 민감할 수 있기 때문에, 권장량을 5mg으로 하며, 1일 10mg을 초과하지 않는다. ^^바로구입가기^^ ↓↓아래 이미지 클릭↓↓ 까톡【pak6】텔레:【JRJR331】텔레:【TTZZZ6】라인【TTZZ6】 3) 간 손상으로 이 약의 대사 및 배설이 감소될 수 있으므로, 노인 환자들에서처럼 특별한 주 의와 함께 용량을 5mg에서 시작하도록 한다. 4) 65세 미만의 성인의 경우, 약물의 순응도가 좋으면서 임상적 반응이 불충분한 경우 용량을 10mg까지 증량할 수 있다. 5) 치료기간은 보통 수 일에서 2주, 최대한 4주까지 다양하며, 용량은 임상적으로 적절한 경우 점진적으로 감량해가도록 한다. 6) 다른 수면제들과 마찬가지로, 장기간 사용은 권장되지 않으며, 1회 치료기간은 4주를 넘지 않도록 한다.

Jeong-dae, who nonchalantly slid the blackboard cleaner into his book bag. ‘What’re you taking that for?’ ‘To give to my sister.’ ‘What’s she going to do with it?’ ‘Well, she keeps talking about it. It’s her main memory of middle school.’ ‘A blackboard cleaner? Must have been a pretty boring time.’ ‘No, it’s just there was a story connected with it. It was April Fool’s Day, and the kids in her class covered the entire blackboard with writing, for a prank - you know, because the teacher would have to spend ages getting it all off before he could start the lesson. But when he came in and saw it he just yelled, “Who’s classroom monitor this week?” - and it was my sister. The rest of the class carried on with the lesson while she stood out in the corridor, dangling the cloth out of the window and beating it with a stick to bash the chalk dust out. It is funnv, though, isn’t it? Two years at middle school, and that’s what she remembers most.

Siempre había tenido el talento de reestructurar una escena para hacerla comprensible, aunque mi madre menospreciaba esa cualidad llamándola "mentir".

It was strange. A person's mood could be easily ruined, easily improved, and just as easily ruined again. An angry phone call from one's parents, or an increase in the tobacco tax that was all it took to ruin a perfectly happy weekend. He could only imagine how unhappy he would be if something actually bad happened, like being fired, getting into a car accident, or contracting a terminal illness. Indeed, if his happiness was so affected by some- thing as trifling as an angry phone call, what if he were confronted with a real catastrophe? All Jeong-su could do now was wait until his mood improved and he regained his desire to live. But for that, he'd probably need a few more packs of cigarettes.

Jeong-su sat at the bench where he'd been smoking earlier and lit a cigarette. When Jeong-su looked down to spit on the ground, he was shocked to find that the pile of ciga- rette butts from earlier had been disposed of. It was the end of the world, and these people were still picking up trash

Cho and Chung of UCLA locate the source of jeong in the intensely “collective nature of Korean society.” South Korea scores 18 points out of 100 on Professor Geert Hofstede’s Individualism Index in comparison to the United States’ ranking of 91 and Japan’s of 46, making it one of the world’s most collective or group-oriented nations.

This is one example where architecture can operate in tandem with moderation. Code is never neutral; it can inhibit and enhance certain kinds of speech over others. Where code fails, moderation has to step in. Sometimes code ought to fail to inhibit speech, because that speech exists in a gray area. (Think: emails in the Gmail system that have not yet received a reputation rating.) But it’s delusional to think that architecture never has any effect on speech whatsoever.

Beneath the Wikipedias and Facebooks and YouTubes and other shiny repositories of information, community, and culture—the Internet is, and always has been, mostly garbage.

the low, angry buzz that comes with being a target on the Internet.

Hanya ada satu cara bagi mutiara untuk menjadi mutiara sejati, yaitu dengan memecahkan cangkangnya dan keluar untuk menunjukkan dirinya sendiri. ia harus bersinar agar orang lain dapat mengenali 'nilai'nya, yaitu dengan kerja keras.

Turn off the light! Who? Not me, but you!

Actually, what the hell had the VSB been thinking, taking a family member of Jeong-Hun’s? Had they lived too long, was that the problem?

Neste mundo, há pessoas de todos os tipos, Cada um vive como tem de viver. E algumas pessoas acabam se tornando assassinos, seja por acidente, por raiva, ou simplesmente porque gostam.

O destino não perdoa, Pode fechar os olhos de vez em quando, mas não tarda a abri-los.

The swing was empty. Mother seemed to have left for good. I didn't know why she'd been there or why she'd gone, but I felt a strange sorrow, as though the umbilical cord was finally cut, as if I'd crossed over an inviolable border and become an orphan or something more, perhaps a monster. I'd probably left myself on the other side of the border: the me who lived with people in this world, who believed myself to be average. There was no way to return once you'd crossed a line you shouldn't. There was nothing you could do about it other than to keep moving forward.

He stared out of the window, looking blank for a moment, the way he did when he thought about his grand-father. "I read once that there are three ways to protect yourself from the fear of death. One is repression, forgetting that death is approaching and acting like it doesn't exist, which is how most of us live. The second is never forgetting about it, living every day like it's the last day of your life. The last is acceptance: people who truly accept death aren't afraid of anything. You feel peaceful even when you're at the point of losing everything. But do you know what the three approaches have in common?" I shook my head. It would be easier to just keel over and die rather than worry about this. "They're all lies. They all are manifestations of fear." "Then what's true?" "Fear itself, I guess. That's the most honest emotion.

Happy stories aren't usually based in reality." That was what Hae-jin had said after we saw City of God. I wanted to ask him what truth he was hoping to find in Rio, but didn't. The train was already crossing Han River; we had to get our things together.

Siempre había tenido talento el talento de reestructurar una escena para hacerla comprensible, aunque mi madre menospreciaba esa cualidad llamándola "mentir".

In Korean, that word is jeong. It is one of the most meaningful word in my language. It is even more meaningful than sarang, which is the “love,” because jeong is not a duty. It is that feeling of the glad heart when you see someone. The way how he looks, how he talks, how he smells. Every little thing what he likes and doesn’t like. Even the bad habit. That feeling is jeong.

Everyone knew that you couldn’t gain something if you were allowed nothing,

I hated praying, but I liked watching you pray

Asking an alcoholic why he drank was like going to a grave and asking, Why did you die?

Menikah? Itu hanya tindakan yang berlandaskan hukum. Membuat keluarga yang disahkan secara hukum. Bagaimana kalau seseorang tidak dapat mempertahankan keluarganya? Apa yang akan terjadi dengan anak mereka? Siapa yang dapat menjamin hidup anak itu? Hukum tidak dapat melindungi orang dari hal-hal seperti itu. Hukum juga tidak dapat menjamin kalau hati seseorang tidak akan berubah." - pg. 165, Hae Yoon

Akhirnya aku bertemu dengan musuh terbesar dalam hidupku. Diriku sendiri.

Bahkan orang yang bermoral dan berhati baik sekalipun tanpa sadar menyimpah khayalan tentang perbuatan-perbuatan kejam yang terlarang, keinginan-keinginan kejam, dan khayalan-khayalan tentang kekerasan yang mendasar. Yang membedakan orang jahat dengan orang-orang lain pada umumnya adalah apakah mereka akan bertindak menuruti keinginan gelap itu atau tidak.

sjkakjal

When you're working with your friends, it doesn't feel like it's work.

Me pareció que según el autor la moralidad consistía en pintarlo todo de un modo que beneficiara al acusado.

Cumberbatch got into a ‘race row’ because he used an outmoded term. Jeong got into a race row because over a period of years she had repeatedly used the same racial epithets in a derogatory way, and appeared to have enjoyed doing

That was when The New York Times announced the appointment of a 30-year-old writer on tech issues to join the paper’s editorial board. Like all such appointments, Jeong’s promotion to such a position at a young age attracted a considerable amount of attention. And attention in the age of the internet obviously includes online rakings of everything the person has said. In Jeong’s case the raking turned up tweets with a particular focus – which was a sustained and pretty crude abuse of white people. Jeong’s tweets included ‘Are white people genetically predisposed to burn faster in the sun, thus logically being only fit to live underground like grovelling goblins?’; ‘I dare you to go on Wikipedia and play “Things white people can definitely take credit for”, it’s really hard’; ‘White men are bullshit’; ‘CancelWhitePeople’ and in one stream of tweets ‘Have you ever tried to figure out all the things that white people are allowed to do that aren’t cultural appropriation? There’s literally nothing. Like skiing, maybe, and also golf . . . It must be so boring to be white.’43 It is fair to say that her Twitter feed showed an obsession with this theme. She even committed the basic error of comparing those people she didn’t like with animals. ‘Dumbass fucking white people marking up the internet with their opinions like dogs pissing on fire hydrants.’44 Another tweet said, ‘Oh man it’s kind of sick how much joy I get out of being cruel to old white men.’45 Jeong

Individual users stay even if they don’t like the platform or the UI, because it’s where the conversation is happening. A social media platform is like the only mall or the only church in a small town. You might not like the mall, and you might not be a Christian, but you have to go meet with your neighbors somewhere.

The Korean word jeong is untranslatable but the closest definition is “an instantaneous deep connection,” often felt between Koreans. Did I imagine jeong with this therapist? Why did I think she’d understand me, as if our shared heritage would be a shortcut to intimacy? Or more accurately, a shortcut to knowing myself? Maybe I looked for a Korean American therapist because I didn’t want to do the long, slow work of psychotherapy. Maybe I didn’t really want to explain my life.

I slept in his room for the rest of that year and continued until the spring I turned nine, the year he died.

Veintisiete huesos, veintisiete articulaciones, ciento veintitrés ligamentos, treinta y cuatro músculos y diez huellas dactilares. Mis manos, con las que había sostenido comida, tocado las cosas que amaba, nadado, las manos que había lavado tantas veces, se habían vuelto armas de matar la noche anterior.

Fate sometimes sends your life a sweet breeze and warm sunlight, while at other times a gust of misfortune. Sometimes we make the wrong decisions. There is a gray area between fact and truth, which isn’t often talked about. Though uncomfortable and confusing, none of us can escape the gray. This novel is about that gray area, about a man who made a single mistake that ruined his life. It’s about the darkness within people, and the lightness made possible by sacrificing oneself for someone else. I am hopeful that we can say yes to life in spite of it all.

In She Who Is, Johnson says that divine power is “vitality, an empowering vigor that reaches out and awakens freedom and strength in oneself and others. It is an energy that brings forth, stirs up, and fosters life, enabling autonomy and friendship. It is a movement of spirit that builds, mends, struggles with and against, celebrates and laments. It transforms people, and bonds them with one another and to the world.”31 Johnson says that the symbol of the suffering God releases its empowering vitality. Koreans have a word with a similar meaning: salim. Salim, in general, is