Logos Speech Quotes

Like the octopi, our destiny is to become what we think, to have our thoughts become our bodies and our bodies become our thoughts. This is the essence of the more perfect Logos envisioned by the Hellenistic polymath Philo Judaeus—a Logos, an indwelling of the Goddess, not heard but beheld. Hans Jonas explains Philo Judaeus's concept as follows: A more perfect archetypal logos, exempt from the human duality of sign and thing, and therefore not bound by the forms of speech, would not require the mediation of hearing, but is immediately beheld by the mind as the truth of things.

When we lack the ability to talk back to entities that are culturally and politically powerful, the very foundations of free speech and democratic society are called into question.

Now a Dark Age seemed to be passing. For twelve centuries, a small flame of knowledge had been kept smoldering in the monasteries; only now were there minds ready to be kindled. Long ago, during the last age of reason, certain proud thinkers had claimed that valid knowledge was indestructible—that ideas were deathless and truth immortal. But that was true only in the subtlest sense, the abbot thought, and not superficially true at all. There was objective meaning in the world, to be sure: the nonmoral logos or design of the Creator; but such meanings were God's and not Man's, until they found an imperfect incarnation, a dark reflection, within the mind and speech and culture of a given human society, which might ascribe values to the meanings so that they became valid in a human sense within the culture. For Man was a culture-bearer as well as a soul-bearer, but his cultures were not immortal and they could die with a race or an age, and then human reflections of meaning and human portrayals of truth receded, and truth and meaning resided, unseen, only in the objective logos of Nature and the ineffable Logos of God. Truth could be crucified; but soon, perhaps, a resurrection.

We intellectuals, instead of fighting against this tendency like men, and rendering obedience to the spirit, the Logos, the Word, and gaining a hearing for it, are all dreaming of a speech without words that utters inexpressible and gives form to the formless.

It consisted essentially in a dialectical gymnastics which gave the symbol of speech, the word, an absolute meaning, so that words came in the end to have a substantiality with which the ancients could invest their Logos only by attributing to it a mystical value. The great achievement of scholasticism was that it laid the foundations of a solidly built intellectual function, the sine qua non of modern science and technology.

Long ago, during the last age of reason, certain proud thinkers had claimed that valid knowledge was indestructible – that ideas were deathless and truth immortal. But that was true only in the subtlest sense, the abbot thought, and not superficially true at all. There was objective meaning in the world, to be sure: the nonmoral logos or design of the Creator; but such meanings were God’s and not Man’s, until they found an imperfect incarnation, a dark reflection, within the mind and speech and culture of a given human society, which might ascribe values to the meanings so that they became valid in a human sense within the culture. For Man was a culture-bearer as well as a soul-bearer, but his cultures were not immortal and they could die with a race or an age, and then human reflections of meaning and human portrayals of truth receded, and truth and meaning resided, unseen, only in the objective logos of Nature and the ineffable Logos of God. Truth could be crucified; but soon, perhaps, a resurrection.

We distill happiness from garnering joy in the ordinary fragments of life, while dedicating personal effort to creating a body of work that one can look back on their deathbed and be satisfied with achieving. Happiness comes from living beautifully, which necessarily involves reason in thought and speech (logos), and leading an ethical and virtuous life devoted to achieving worthy goals.

If you tour any workplace, you will see countless logos and banners paying lip service to freedom of speech, democracy, logos like ‘speak up, speak out’, creativity, innovation, and on and on goes the list of flashy words and adjectives that companies and corporations want their employees (and outsiders) to believe are part of their work ethics and culture. Yet, most employees learn at the earliest stages of their careers that these bogus adjectives will get them fired, if they are naïve enough to believe in – let alone act on – them.

Now a Dark Age seemed to be passing. For twelve centuries, a small flame of knowledge had been kept smoldering in the monasteries; only now were their minds ready to be kindled. Long ago, during the last age of reason, certain proud thinkers had claimed that valid knowledge was indestructible – that ideas were deathless and truth immortal. But that was true only in the subtlest sense, the abbot thought, and not superficially true at all. There was objective meaning in the world, to be sure: the nonmoral logos or design of the Creator; but such meanings were God’s and not Man’s, until they found an imperfect incarnation, a dark reflection, within the mind and speech and culture of a given human society, which might ascribe values to the meanings so that they became valid in a human sense within the culture. For Man was a culture-bearer as well as a soul-bearer, but his cultures were not immortal and they could die with a race or an age, and then human reflections of meaning and human portrayals of truth receded, and truth and meaning resided, unseen, only in the objective logos of Nature and the ineffable Logos of God. Truth could be crucified; but soon, perhaps, a resurrection.

Identification with one particular function at once produces a tension of opposites. The more compulsive the one-sidedness, and the more untamed the libido which streams off to one side, the more daemonic it becomes. When a man is carried away by his uncontrolled, undomesticated libido, he speaks of daemonic possession or of magical influences. In this sense manas and vac are indeed mighty demons, since they work mightily upon men. All things that produced powerful effects were once regarded as gods or demons. Thus, among the Gnostics, the mind was personified as the serpent-like Nous, and speech as Logos. Vac bears the same relation to Prajapati as Logos to God. The sort of demons that introversion and extraversion may become is a daily experience for us psychotherapists. We see in our patients and can feel in ourselves with what irresistible force the libido streams inwards or outwards, with what unshakable tenacity an introverted or extraverted attitude can take root. The description of manas and vac as “mighty monsters of Brahman” is in complete accord with the psychological fact that at the instant of its appearance the libido divides into two streams, which as a rule alternate periodically but at times may appear simultaneously in the form of a conflict, as an outward stream opposing an inward stream. The daemonic quality of the two movements lies in their ungovernable nature and overwhelming power. This quality, however, makes itself felt only when the instinct of the primitive is already so stunted as to prevent a natural and purposive counter-movement to one-sidedness, and culture not sufficiently advanced for man to tame his libido to the point where he can follow its introverting or extraverting movement of his own free will and intention.

So which theory did Lagos believe in? The relativist or the universalist?" "He did not seem to think there was much of a difference. In the end, they are both somewhat mystical. Lagos believed that both schools of thought had essentially arrived at the same place by different lines of reasoning." "But it seems to me there is a key difference," Hiro says. "The universalists think that we are determined by the prepatterned structure of our brains -- the pathways in the cortex. The relativists don't believe that we have any limits." "Lagos modified the strict Chomskyan theory by supposing that learning a language is like blowing code into PROMs -- an analogy that I cannot interpret." "The analogy is clear. PROMs are Programmable Read-Only Memory chips," Hiro says. "When they come from the factory, they have no content. Once and only once, you can place information into those chips and then freeze it -- the information, the software, becomes frozen into the chip -- it transmutes into hardware. After you have blown the code into the PROMs, you can read it out, but you can't write to them anymore. So Lagos was trying to say that the newborn human brain has no structure -- as the relativists would have it -- and that as the child learns a language, the developing brain structures itself accordingly, the language gets 'blown into the hardware and becomes a permanent part of the brain's deep structure -- as the universalists would have it." "Yes. This was his interpretation." "Okay. So when he talked about Enki being a real person with magical powers, what he meant was that Enki somehow understood the connection between language and the brain, knew how to manipulate it. The same way that a hacker, knowing the secrets of a computer system, can write code to control it -- digital namshubs?" "Lagos said that Enki had the ability to ascend into the universe of language and see it before his eyes. Much as humans go into the Metaverse. That gave him power to create nam-shubs. And nam-shubs had the power to alter the functioning of the brain and of the body." "Why isn't anyone doing this kind of thing nowadays? Why aren't there any namshubs in English?" "Not all languages are the same, as Steiner points out. Some languages are better at metaphor than others. Hebrew, Aramaic, Greek, and Chinese lend themselves to word play and have achieved a lasting grip on reality: Palestine had Qiryat Sefer, the 'City of the Letter,' and Syria had Byblos, the 'Town of the Book.' By contrast other civilizations seem 'speechless' or at least, as may have been the case in Egypt, not entirely cognizant of the creative and transformational powers of language. Lagos believed that Sumerian was an extraordinarily powerful language -- at least it was in Sumer five thousand years ago." "A language that lent itself to Enki's neurolinguistic hacking." "Early linguists, as well as the Kabbalists, believed in a fictional language called the tongue of Eden, the language of Adam. It enabled all men to understand each other, to communicate without misunderstanding. It was the language of the Logos, the moment when God created the world by speaking a word. In the tongue of Eden, naming a thing was the same as creating it. To quote Steiner again, 'Our speech interposes itself between apprehension and truth like a dusty pane or warped mirror. The tongue of Eden was like a flawless glass; a light of total understanding streamed through it. Thus Babel was a second Fall.' And Isaac the Blind, an early Kabbalist, said that, to quote Gershom Scholem's translation, 'The speech of men is connected with divine speech and all language whether heavenly or human derives from one source: the Divine Name.' The practical Kabbalists, the sorcerers, bore the title Ba'al Shem, meaning 'master of the divine name.'" "The machine language of the world," Hiro says.

another said, with more propriety, that the first blessing was assigned to those who had not followed wicked sentiments which revolt from God; the second to those who do not remain in the wide and broad road, whether they be those who have been brought up in the law, or Gentiles who have repented. And "the chair of pestilences" will be the theatres and tribunals, or rather the compliance with wicked and deadly powers, and complicity with their deeds. "' But his delight is in the law of the Lord."^ Peter in his Preaching called the Lord, Law and Logos. The legislator seems to teach differently the interpretation of the three forms of sin—understanding by the mute fishes sins of word, for there are times in which silence is better than speech^ for silence has a safe recompense; sins of deed, by the rapacious and carnivorous birds. The sow delights in dirt and dunc^; and we ouo;ht not to have " a conscience " that is " defiled." ^ Justly, therefore, the prophet says, " The ungodly are not so : but as the chaff which the wind driveth away from the face of the earth. Wherefore the ungodly shall not stand in the judgment " ^ (being already condemned, for '• he that believeth not is condemned already"''), "nor sinners in the 1 Ps. i. 1 (quoted from Barnabas, with some additions and omissions). 2 Ps. i. 2. 3 1 Cor. viii. 7. * Ps. i. 4, 5. ^ j^i^^ jij^ g^ counsel of the righteous," inasmuch as they are ah-eacly condemned, so as not to be united to those that have hved without stumbhng. " For the Lord knoweth the way of the righteous ; and the way of the ungodly shall perish." ^

Pokémon with a blue glow surrounding it in your menu simply indicates that you have caught this Pokémon in the last 24 hours. If you tap on a Pokémon, you can check its name, HP below the Pokémon, CP above the Pokémon, various traits, different attacks and the location and date you caught this particular Pokémon. You can rename your Pokémon by tapping the pencil next to its name.   You may also want to give your Pokémon a power up to boost its maximum health and CP, and thus making your Pokémon more powerful. This will cost you Stardust and Pokémon candy. If you wish to get rid of a Pokémon, you will want to tap the “Transfer” button in order to transfer your Pokémon to the Professor. Note that once you transfer a Pokémon to the Professor, this Pokémon will be lost forever and cannot be retrieved.   The last category features your items. In your items you will find all the items with their quantities you currently own. Pressing the trash allows you to toss an item if you wish to do so. Your maximum capacity is 350 items, but you can buy an upgrade in the Shop if you wish to expand your capacity.   An additional feature of the main menu is the Settings panel, which you will find in the upper right of your screen. If you open up the Settings, you can toggle the Music, Sound Effects, Vibration and Battery Saver. You may also revisit Professor Willow if you missed any of his speeches using the Quick Start option. Another feature is being able to sign out. This could be useful in case you wish to log in via another account. You can check the version of the application in the Settings too.   Toggling the Battery Save option will allow you to enter the Battery Save state. To enter this state simply tick the box and hold your device upside down. Your device will enter a battery saving state, indicated by a dark screen featuring the Pokémon Go logo, until held in its authentic state again. This feature is especially useful when your device is below 5% of its battery life. To utilize the remaining battery life to the fullest extent, simply hold your device upside down and put your device where it’s most comfortable for you. Mind that you may want to have your device in a position where you can still notice vibration, because whenever a Pokémon approaches you, your device will notify you through vibration, if you’ve enabled vibration in the Settings. Whenever your device vibrates, you can turn around your device with ease to continue playing without having to unlock your device. Note that you will not be notified when passing a gym or PokéStop.   The

Back then, when the culture was still building, people were loyal to stores, brands, and the cause. The style was retro-nineties, loud colors, vector or photographic driven, skinny jeans, selvage denim, lots of Japanese brands, and hip-hop/street culture content. There was also a political aspect to streetwear. Speaking for myself, I was sick of rocking logos for people. What people started printing their own shirts on AAA or American Apparel blanks, we got to rep the culture through the clothing. In the post-9/11 era, a lot of the more powerful messages about individuality, free speech, and what it was to be American manifested themselves in streetwear. (215)

Personal action including common feats of labor, work, and performance of private and public deeds create our world. The construction of a self-identity necessitates speech (logos), since a person must declare his or her unique existence defined by their collective actions. A ballpoint pen using invisible ink writes a person’s destiny. The instrument of our outcome is composed of many minor incidences that forge an evolving character, which ultimate visage only manifests its final form after years of seemingly surreptitious assembly.

Goals. What does the persuader want to get out of the argument? Is she trying to change the audience’s mood or mind, or does she want it to do something? Is she fixing blame, bringing a tribe together with values speech, or talking about a decision? Ethos, pathos, logos. Which appeal does she emphasize—character, emotion, or logic? Kairos. Is her timing right? Is she using the right medium?

Of course, the Bible speaks of many things—for instance, the creation of the world—that for the biblical authors themselves belong to the remote past. But there is undoubtedly much history in the Bible—accounts of events written by contemporaries or near-contemporaries. One is thus led to say that the Bible contains both “myth” and “history.” Yet this distinction is alien to the Bible; it is a special form of the Greek distinction between mythos and logos. From the point of view of the Bible, the “myths” are as true as the “histories”: what Israel “in fact” did or suffered cannot be understood except in the light of the “facts” of Creation and Election. What is now called “historical” are those deeds and speeches that are equally accessible to the believer and to the unbeliever. But from the point of view of the Bible, the unbeliever is the fool who has said in his heart “there is no God”.

Rabi-’ah’s achievement built on a tradition of female literacy, scholarship and intellectual creativity reaching back to the dawn of thought. Countless ancient myths ascribe the birth of language to women or goddesses, in a ritual formulation of the primeval truth that the first words any human being hears are the mother’s. In Indian mythology the Vedic goddess Vac means “language”; she personifies the birth of speech, and is represented as a maternal mouth-cavity open to give birth to the living word. The Hindu prayer to Devaki, mother of Krishna, begins, “Goddess of the Logos, Mother of the Gods, One with Creation, thou art Intelligence, the Mother of Science, the Mother of Courage . . .

But this means that, as is evident in the Sondergötter, in its originary core the god who presides over the singular activity and the singular situation is nothing other than the very name of the activity and the situation. What is divinized in the Sondergötter is the very event of the name: nomination itself, which isolates and renders recognizable a gesture, an act, a thing, creates a 'special god', is a 'momentary divinity'. The nomen is immediately numen and the numen immediately nomen. Here we have something like the foundation or the originary core of that testimonial and guaranteeing function of language that, according to the traditional interpretation, the god came to assume in the oath. Like the Sondergott, the god invoked in the oath is not properly the witness of the assertion or the imprecation: he represents, he is the very event of language in which words and things are indissolubly linked. Every naming, every act of speech is, in this sense, an oath, in which the logos (the speaker in the logos) pledges to fulfill his word, swears on its truthfulness, on the correspondence between words and things that is realized in it. And the name of the god is only the seal of this force of logos - or, in the case in which it falls into perjury, of the male-diction that has been brought into being.

Cognitive man prefers thought to speech, logic to statements. He is neither a rhetorician nor a master of the fine phrase. Language for him is not an end in itself, but only a means for the formulation of thought. When cognitive man uses language, he takes particular care not to multiply needlessly words or phrases. Too much is as bad as too little. If anyth ing, his language is overflowing with ideas. Every sentence expresses a thought, every phrase a concept. If an idea can be expressed in three words, he will not use four. Additional words do not serve to clarify or elucidate a particular matter but only to obscure it. Cognitive man takes particular care that there should exist a precise correlation between each word and the kernel of cognitive content contained within it. He does not fling about terms and phrases as a substitute for thought and reflection. The thought matures and ripens, and only then can the words come. The thinking logos precedes the speaking logos.

two ideas, thought and speech, are indubitably blended in the term logos; and in every employment of the word, in philosophy and Scripture, both notions of thought and its outward expression are intimately connected.

Short and long bios Contracts Cover page and introduction to a proposal Engagement letter Quick blurb/elevator speech—what do you do? What are your focus areas? Letters of recommendation Logo and company graphic art Nondisclosure agreements Presentations of all sorts Progress reports Proposals and statements of work Publications list Marketing trifold (less important now than in the past) Work programs and check-off lists Examples of frequently requested spreadsheets. For example, you may be in a business that uses six sigma for quality control. Graphs, statistical reports, and so on can typically be modified quickly from one client to the next. Unless you are in the graphic arts or publications business itself, there is no need to be original. Inspiring ideas permeate the Internet.