Mode Of Transport Quotes

How do you feel about helicopters?" There was a long pause. "How do you mean? Ethically?" "As a mode of transportation." "Faster than camels, but less sustainable.

This is what time travel is. It’s looking at a person, and seeing them in the present and the past, concurrently. And that mode of transport only worked with those one had known a significant time.

What is it with you, sex, and modes of transportation?

Where to now?" I asked. "Hold on," Robert said. "I'm still . . . coming to terms with your mode of transportation." "Take your time," I nudged Cuddles, turning her to give him a better view. Cuddles flicked her ears, lifted her feet, and pranced. Oh dear God.

This is what time travel is. It's looking at a person, and seeing them in the present and the past, concurrently. And that mode of transport only worked with those one had known a significant time.

If a gang leader only had one mode of transport, were they even successful? Doubtful.

Ideas are a mode of transportation, a vehicle that you can use to take yourself from wherever you are to wherever you want to go.

Nick sat on the stairs, completely comatose. He stared straight ahead as if he'd been frozen in place. "Nick? You all right?" He didn't respond. Kyrian moved around him until he stood in front of him. He snapped his fingers in front of Nick's face. "Kid?" Nick blinked before he met Kyrian's gaze. "I'm not worthy," he said in a breathless tone. Baffled by his comment, Kyrian stared at him. "What?" Nick gestured towards his cars. "Dude that's a Ferrari, Lamborghini, Bugatti, Alfa Romeo, Aston Martin, and a Bentley. And I'm not talking the cheap models. Those are the top of the top of the top of the line, fully loaded. I swear, that's real gold trim in the Bugatti. There's more money in metal in here than my brain can even tabulate. Oh my God! I shouldn't even be breathing the same air." Kyrian laughed at his awed tone. "It's all right, Nick. I need you to clean them." "Are you out of your ever-loving mind? What if I scratch them?" "You won't" "Nah I might. Those aren't cars, Kyrian. Those are works of art. I'm talking serious modes of transportation." "I know, and I drive them all the time." "No, no, no, no, no. I can't touch something so fine. I can't" Kyrian cuffed him on the shoulder. "Yes, you can. They don't bite, and they need to be washed.

Vehicles are one of the best modes of transportation. Relationships are one of the best vehicles of transformation.

Quentin Schultze says that we have become like tourists who are so enamored by our mode of transportation that we cruise through nation after nation largely indifferent to the people and the cultures around us. We have our passports filled with the little stamps telling people just how many places we’ve been, but what is the purpose of being in places if we have not experienced them? And what is the purpose of knowing people if we do not care to know them on anything more than a surface level? The trend today is toward these fleeting, surface-level interactions

At the moment when the road looks the harshest, and you think you cannot continue on that is when you relearn your first mode of transportation; you crawl. You dig your fingers into the dirt, and propel yourself forward with your toes, but you never give up. You've gotta learn to bend with the sway. You never know what is around the next curve.

Running had become her favorite mode of transport. She lived for that brief snap of true flight, both feet in the air at once. Jumping down a half-flight of stairs then catapulting down another. Aerial Aster. Sky Master Aster! Barely Avoiding Disaster Aster! There was less time lost in transport when she ran as fast as she could, no care for her own safety.

Stories are the only things that give any meaning to our pointless, shapeless lives." "Literature above all is a mode of transport. It lifts you up out of whatever situation you’re in and it puts you down somewhere else. It fucking escapes you. That’s what literature is." -Jumping Off a Cliff: An Interview with Kevin Barry, the Paris Review. November 2013

Translators transport nations into other nations. They are the first to reckon with distant modes of feeling. Even their mistakes are evidence of a positive force. Translation is our salvation. It draws us out of the well in which, entirely by chance, we are born.

Present-day culture, social relations, cityscapes, modes of production, agriculture, and transportation have remade the traditional proletarian into a largely petty bourgeois stratum whose mentality is marked by its own utopianism of “consumption for the sake of consumption.” We

We jettisoned our medical practices of the 1780s while retaining the Constitution. But Native American medicinal practitioners who abandon their traditional ways to embrace pasteurization from France and antibiotics from England are seen as compromising their Indian-ness. We can alter our modes of transportation or housing while remaining "American". Indians cannot and stay "Indian" in our eyes.

Although so young, he is also rational. He has chosen the most rational mode of transport in the world for his trip round the Carpathians. To ride a bicycle is in itself some protection against superstitious fears, since the bicycle is the product of pure reason applied to motion. Geometry at the service of man! Give me two spheres and a straight line and I will show you how far I can take them. Voltaire himself might have invented the bicycle, since it contributes so much to man's welfare and nothing at all to his bane. Beneficial to the health, it emits no harmful fumes and permits only the most decorous speeds. How can a bicycle ever be an implement of harm?

A journey should never be judged by the destination or mode of transportation. It should be judged by the friends who accompany us on the trip.

They argued that women of the prophet’s era had ridden camels, the main mode of transportation of their day. The

Sometimes the best mode of transportation is a leap of faith.

Cycling has nothing to do with the Tour de France. Racing a bike is a totally different sport than just being into cycling. Cycling is this therapeutic, beautiful mode of transportation where you attach yourself to this machine and it becomes part of you. Then you can go to all of these new places that you weren’t able to go before, and that has nothing to do with racing. I’m not a bike racer; I’m a bike rider. I love riding my bike, but I also love testing what I can do on my bike. So, in that regard, I am a racer. But if I had been born in Belgium and I had to race in Belgium all the time, I would’ve never gotten to the level that I am now, because the racing over there is so stressful. It just takes everything away from the niceness of being able to ride a bike.

This is what time travel is. It's looking at a person and seeing them in the present and the past concurrently. And that mode of transport only worked with those one had known a significant time.

This is what time travel is. It's looking at a person, and seeing them in the present and the past, concurrently. And that mode of transport only worked with those one had known a significant time.

This is what time travel is. It’s looking at a person, and seeing them in the present and the past, concurrently. And that mode of transport only worked with those who had known a significant time.

The way rockets work right now is they are all expendable. So, you fly them once, and you throw it away. You can imagine if any mode of transport was expendable, it wouldn’t be used very much. But whether it’s a plane, a boat, a car, a bicycle, or a horse—they’re all reusable. If a 747 costs about a quarter-billion dollars and you need two for a round-trip, nobody is paying half a billion dollars from London to New York and back.

What is this?” “It’s a Harley.” I looked at him from the corner of my eye before turning my silent censure back onto his bike. “I was implying that you should take me to your big boy mode of transportation instead.

Sam looked at Sadie, and he thought, This is what time travel is. It's looking at a person, and seeing them in the present and the past, concurrently. And that mode of transport only worked with those one had known a significant time.

Sam looked at Sadie, and he thought, This is what time travel is. It’s looking at a person, and seeing them in the present and the past, concurrently. And that mode of transport only worked with those one had known a significant time.

Moreover, we have seen enough by now to know that technological changes in our modes of communication are even more ideology-laden than changes in our modes of transportation. Introduce the alphabet to a culture and you change its cognitive habits, its social relations, its notions of community, history and religion. Introduce the printing press with movable type, and you do the same. Introduce speed-of-light transmission of images and you make a cultural revolution. Without a vote. Without polemics. Without guerrilla resistance. Here is ideology, pure if not serene. Here is ideology without words, and all the more powerful for their absence. All that is required to make it stick is a population that devoutly believes in the inevitability of progress. And in this sense, all Americans are Marxists, for we believe nothing if not that history is moving us toward some preordained paradise and that technology is the force behind that movement.

When thinking about risk from transport, you can think directly in terms of minutes of life lost per hour of travel. Each time you travel, you face a slight risk of getting into a fatal accident, but the chance of getting into a fatal accident varies dramatically depending on the mode of transport. For example, the risk of a fatal car crash while driving for an hour is about one in ten million (so 0.1 micromorts). For a twenty-year-old, that’s a one-in-ten-million chance of losing sixty years. The expected life lost from driving for one hour is therefore three minutes. Looking at expected minutes lost shows just how great a discrepancy there is between risks from different sorts of transport. Whereas an hour on a train costs you only twenty expected seconds of life, an hour on a motorbike costs you an expected three hours and forty-five minutes. In addition to giving us a way to compare the risks of different activities, the concept of expected value helps us choose which risks are worth taking. Would you be willing to spend an hour on a motorbike if it was perfectly safe but caused you to be unconscious later for three hours and forty-five minutes? If your answer is no, but you’re otherwise happy to ride motorbikes in your day-to-day life, you’re probably not fully appreciating the risk of death.

Beneath Sadie’s eyes were barely perceptible crescents, but then, she’d had these as a kid too. Still, he felt she seemed tired. Sam looked at Sadie, and he thought, This is what time travel is. It’s looking at a person, and seeing them in the present and the past, concurrently. And that mode of transport only worked with those one had known a significant time.

A junior high sports bus was, in the same vein as some fancier modes of passenger transport—limousines, private jets, coaches, whatever—a place where the important people, the king and queen, sat in the back.

if you have ever wondered why horse-drawn carriages and dogsleds are far more common modes of travel than sheep-dragged sleighs, it is because sheep are not well-suited for employment in the transportation industry.

Of all modes of transport, the train is perhaps the best aid to thought. The views have none of the potential monotony of those on a ship or a plane, moving quickly enough for us not to get exasperated but slowly enough to allow us to identify objects. They offer us brief, inspiring glimpses into private domains, letting us see a woman at the precise moment when she takes a cup from a shelf in her kitchen, then carrying us on to a patio where a man is sleeping and then to a park where a child is catching a ball thrown by a figure we cannot see.

...computer technology functions more as a new mode of transportation than as a new means of substantive communication. It moves information—lots of it, fast, and mostly in a calculating mode. The computer, in fact, makes possible the fulfillment of Descartes’ dream of the mathematization of the world. Computers make it easy to convert facts into statistics and to translate problems into equations. And whereas this can be useful (as when the process reveals a pattern that would otherwise go unnoticed), it is diversionary and dangerous when applied indiscriminately to human affairs.

However, even before the orgies of neoliberalism it was obvious that capitalism is not socially efficient. Market failures are everywhere, from environmental calamities to the necessity of the state’s funding much socially useful science to the existence of public education and public transportation (not supplied through the market) to the outrageous incidence of poverty and famine in countries that have had capitalism foisted on them.3 All this testifies to a “market failure,” or rather a failure of the capitalist, competitive, profit-driven mode of production, which, far from satisfying social needs, multiplies and aggravates them. This should not be surprising. An economic system premised on two irreconcilable antagonisms—that between worker and supplier-of-capital and that between every supplier-of-capital and every other4—and which is propelled by the structural necessity of exploiting and undermining both one’s employees and one’s competitors in order that ever-greater profits may be squeezed out of the population, is not going to lead to socially harmonious outcomes. Only in the unreal world of standard neoclassical economics, which makes such assumptions as perfect knowledge, perfect capital and labor flexibility, the absence of firms with “market power,” the absence of government, and in general the myth of homo economicus—the person susceptible of no other considerations than those of pure “economic rationality”—is societal harmony going to result.

Reading Virginia Woolf will change your life, may even save it. If you want to make sense of modern life, the works of Virginia Woolf remain essential reading. More than fifty years since her death, accounts of her life still set the pace for modern modes of living. Plunge (and this Introduction is intended to help you take the plunge) into Woolf ’s works – at any point – whether in her novels, her short stories, her essays, her polemical pamphlets, or her published letters, diaries, memoirs and journals – and you will be transported by her elegant, startling, buoyant sentences to a world where everything in modern life (cinema, sexuality, shopping, education, feminism, politics, war and so on) is explored and questioned and refashioned.

XIX. Do you retire to these quieter, safer, greater things! Think you that it is just the same whether you are concerned in having corn from oversea poured into the granaries, unhurt either by the dishonesty or the neglect of those who transport it, in seeing that it does not become heated and spoiled by collecting moisture and tallies in weight and measure, or whether you enter upon these sacred and lofty studies with the purpose of discovering what substance, what pleasure, what mode of life, what shape God has; what fate awaits your soul; where Nature lays us to rest When we are freed from the body; what the principle is that upholds all the heaviest matter in the centre of this world, suspends the light on high, carries fire to the topmost part, summons the stars to their proper changes—and ether matters, in turn, full of mighty wonders? You really must leave the ground and turn your mind's eye upon these things! Now while the blood is hot, we must enter with brisk step upon the better course. In this kind of life there awaits much that is good to know—the love and practice of the virtues, forgetfulness of the passions, knowledge of living and dying, and a life of deep repose.

It never ceases to amaze me how many Christians, in the North and the South, continue to refer to the former as the “developed” and the latter as the “developing” world. When we in the South use this term to describe ourselves, we are evaluating ourselves by a set of cultural values that are alien to our own cultures, let alone to a Christian world-view! All our normative images and yardsticks of “development” are ideologically loaded. Who dictates that mushrooming TV satellite dishes and skyscrapers are signs of “development”? Who, apart from the automobile industry and the advertising agencies, seriously believes that a country with six-lane highways and multi-story car-parks is more “developed” than one whose chief mode of transport is railways? Does the fact that there are more telephones in Manhattan, New York, than in the whole of sub-Saharan Africa, mean that human communication is more developed in the former than the latter?

Coal smuts fly past and the train ploughs forwards, fire-bellied and smoke-spitting, a mystery of steam pressure and pistons, a miracle of gauges. The engine is a painted comet, its tail rattling behind with every class of passenger hanging on. Many undertake this mode of transportation with nervous trepidation, as well they might; it is well known that regular rail travel contributes to the premature ageing of passengers. Unnatural speed and the rapid travelling of distances have a baleful effect on the organs. Hurrying can prove fatal, notably when combined with suet-based meals, improving spirits and fine tobaccos. The worst offender: the new-built, gas-lit, steam-hauled carriages of Hades which will convey a passenger between Paddington and Farringdon under the very ground of the metropolis. According to reports miscellaneous, the passenger (smoke-blinded, nerve-rattled, near-suffocated) will emerge from the experience variously six months to five years older.

It might be worth pausing over the variety of ways in which we can think of signs in language, all of which have to do with the way in which a given sign might be chosen to go into a speech sentence. Take the word "ship." "Ship" is very closely related in sound to certain other words. We won't specify them for fear of a Freudian slip, but that is one cluster. That is one associational matrix or network that one can think of in the arrangement of that sign in language, but there are also synonyms for "ship": "bark, "boat," "bateau," a great many other synonyms--"sailboat," whatever. They, too, exist in a cluster: "steamship," "ocean liner," in other words, words that don't sound at all the same, but are contiguous in synonymity. They cluster in that way. And then furthermore "ship" is also the opposite of certain things, so that it would also enter into a relationship with "train," "car," "truck," "mule," modes of transportation, right? In all of these ways, "ship" is clustered associationally in language in ways that make it available to be chosen, available to be chosen as appropriate for a certain semantic context that we try to develop when we speak.

My only heroes are translators. I especially love those who are experts in the art of simultaneous translation. I love them in particular when they're also passionate readers and propose translations themselves. Thanks to them, Italian-ness travels through the world, enriching it. And the world, with its many languages, passes through Italian-ness and modifies it. Translators transport nations into other nations. They are the first to reckon with distant modes of feeling. Even their mistakes are evidence of a positive force. Translation is our salvation. It draws us out of the well in which, entirely by chance, we are born.

To dismantle Christianity, one must defy thousands of years of hymns and candles, nativity sets, Madonnas and stained glass windows; prayers, lectures, movies and novels; speeches on battlefields, our Western worldview and the way we see ourselves as individuals. Christianity is a culture, both transcending and inextricably linked with Western culture. One does not simply disprove a culture. The only way to stop this train is to stop buying tickets. To do that, we need better modes of transportation and better destinations. Sherrie was the first to show me another spiritual country, accessible by starship or quantum teleporter—beautiful atheisms, formed when individuals embrace the wildness of an enigmatic, indifferent universe and dare to live compassionately.

We have been removed from the environment within which we evolved and with which we are uniquely designed to interact. Now we interact and coevolve with only the grosser, more monolithic, human-made commercial forms which remain available within our new laboratory-space station. Because we live inside the new environment, we are not aware that any tradeoff has been made. We have had to sacrifice the billions of small, detailed, multispectral experiences—emotional, physical, instinctive, sensual, intuitive and mental—that were appropriate and necessary for humans interacting with natural environments. Like the Micronesian islander in Chapter Four trapped between two modes of experience, we have found that functioning on an earlier multidimensional level has become not only useless but counterproductive. If we remained so attuned to the varieties of snowflakes that we could find fifty-six varieties as the Eskimo can; or to dreams so that we could find hundreds of distinct patterns as the Senoi Indians can; or to the minute altitude strata, inch by inch above the ground, occupied by entirely different species of flying insects as the California Indians once could; all this sensitivity would cripple any attempt to get along in the modern world. None of it would get us jobs, which gets us money, which in turn gets us food, housing, transportation, products, or entertainment, which are the fulfillments presently available in our new world. We have had to re-create ourselves to fit. We have had to reshape our very personalities to be competitive, aggressive, mentally fast, charming and manipulative. These qualities succeed in today’s world and offer survival and some measure of satisfaction within the cycle of work-consume, work-consume, work-consume. As for any dormant anxieties or unreconstructed internal wilderness, these may be smoothed over by compulsive working, compulsive eating, compulsive buying, compulsive sex, and then our brands of soma: alcohol, Librium, Valium, Thorazine, marijuana and television.

The last refuge of the Self, perhaps, is “physical continuity.” Despite the body’s mercurial nature, it feels like a badge of identity we have carried since the time of our earliest childhood memories. A thought experiment dreamed up in the 1980s by British philosopher Derek Parfit illustrates how important—yet deceiving—this sense of physical continuity is to us.15 He invites us to imagine a future in which the limitations of conventional space travel—of transporting the frail human body to another planet at relatively slow speeds—have been solved by beaming radio waves encoding all the data needed to assemble the passenger to their chosen destination. You step into a machine resembling a photo booth, called a teletransporter, which logs every atom in your body then sends the information at the speed of light to a replicator on Mars, say. This rebuilds your body atom by atom using local stocks of carbon, oxygen, hydrogen, and so on. Unfortunately, the high energies needed to scan your body with the required precision vaporize it—but that’s okay because the replicator on Mars faithfully reproduces the structure of your brain nerve by nerve, synapse by synapse. You step into the teletransporter, press the green button, and an instant later materialize on Mars and can continue your existence where you left off. The person who steps out of the machine at the other end not only looks just like you, but etched into his or her brain are all your personality traits and memories, right down to the memory of eating breakfast that morning and your last thought before you pressed the green button. If you are a fan of Star Trek, you may be perfectly happy to use this new mode of space travel, since this is more or less what the USS Enterprise’s transporter does when it beams its crew down to alien planets and back up again. But now Parfit asks us to imagine that a few years after you first use the teletransporter comes the announcement that it has been upgraded in such a way that your original body can be scanned without destroying it. You decide to give it a go. You pay the fare, step into the booth, and press the button. Nothing seems to happen, apart from a slight tingling sensation, but you wait patiently and sure enough, forty-five minutes later, an image of your new self pops up on the video link and you spend the next few minutes having a surreal conversation with yourself on Mars. Then comes some bad news. A technician cheerfully informs you that there have been some teething problems with the upgraded teletransporter. The scanning process has irreparably damaged your internal organs, so whereas your replica on Mars is absolutely fine and will carry on your life where you left off, this body here on Earth will die within a few hours. Would you care to accompany her to the mortuary? Now how do you feel? There is no difference in outcome between this scenario and what happened in the old scanner—there will still be one surviving “you”—but now it somehow feels as though it’s the real you facing the horror of imminent annihilation. Parfit nevertheless uses this thought experiment to argue that the only criterion that can rationally be used to judge whether a person has survived is not the physical continuity of a body but “psychological continuity”—having the same memories and personality traits as the most recent version of yourself. Buddhists

Executive Order 10990: Allows the government to take over all modes of transportation, including the highways and seaports.

Time only has one mode of transportation. It flies.

I told them my new entity would make a series of apps—I had learned the language well enough to counterfeit a convincing plan—constructed around the GPS location software now built into most every device. Users would tag their experience in the street, in bars and clubs, on different modes of public transport. “So, like Foursquare,” my interviewer said, with the doubt of a young person looking at an old man in front of a computer. “Exactly like that,” I said, “except that our users will record incidences of hate. We’ll be working initially to produce a live map—like a traffic congestion map—of more and less racist areas, safe routes home, institutionally racist police forces and local authorities, local populations. We’ll have a star rating system and so on. Eventually I want to roll out iterations for anyone who is not part of the obvious privileged class—for women, for trans people, for people of colour, for the blind and the deaf and so on so that we can map prejudice and racism intersectionally—but one must start somewhere, so I’m calling version one Walking Whilst Black. I have some concerns about the name because I don’t wish to rule out those who are in wheelchairs or mobility carts, but the phrase is there in the language and I feel it is well understood.

In all, over twelve hundred dogs were destroyed. And while the official explanation given at the time was that they were culled to prevent the spread of distemper and attacks by sick dogs, many now suspect that the destruction of the dog teams was another way to force Inuit families to move from outpost camps into settlements by removing their only mode of transportation.

Fast can be good. Except when moving so fast and getting so far ahead of ourselves we no longer can recognize our mode of transportation or the wall we’ve hit prior to creating it.

What sort of exploring?” Shielding his eyes, Adam lifted his eyes to the sky. He thought he could hear Gansey coming. “Mountains. How do you feel about helicopters?” There was a long pause. “How do you mean? Ethically?” “As a mode of transportation.” “Faster than camels, but less sustainable. Is there going to be a helicopter in your future today?” “Yeah. Gansey wants to look for the ley line, and they’re usually easier to spot from the air.” “And of course he just … got a helicopter.” “He’s Gansey.” There was another long pause. It was a thinking pause, Adam thought, so he didn’t interrupt it. Finally, Blue said, “Okay, I’ll come. Is this a … What is this?” Adam replied truthfully, “I have no idea.

We consider the civilization of the ancient Greeks great—indeed, foundational—because of Homer, Plato, Euripides, and Aristotle, not because of their modes of transport or their health-care system.

(my father has always held that the female sex’s primary mode of transportation is gallivanting)

When my mother died, I didn’t see her body as her anymore. The person she was had disappeared, her skin just a vessel that served as a mode of transportation for her essence while she was alive. Our essence is what makes us who we are, what matters most. I’ve never considered the fact that not everyone feels that way.

God's journey for us is like that of a train. While we ride upon its mode of transport, we move from one box car to the next, phases or seasons of our life. We feel as if the train is our journey but the real path is actually the rails upon which the train travels; the heart of where God's direction for us exists. Each car of the train is just a small part of the greater whole to which we, in our finite understanding, is incomprehensible.

God's journey for us is like that of a train. While we ride upon its mode of transport, we move from one box car to the next, phases or seasons of our life. We feel as if the train is our journey but the real path is actually the rails upon which the train travels; the heart of where God's direction for us exists. Each car of the train is just a small part of the greater whole to which we, in our finite understanding, find incomprehensible.

Jet ski’s became the new mode of transportation in the hurricane Ian flooding disaster.

So, let me get this straight, I don’t treat people with kindness. So, what would you say making sure you have a solid mode of transportation is? Or what about the flowers I sent to your mom and Jeff, congratulating them on an empty house?

Q: What can ordinary people with busy lives and not a lot of political access do to address this stuff? You can try to address it in your own life. You can try to set up your life so you have to drive as little as possible. In so doing, you vote with your feet and your wallet. When more people bike, walk and use public transit, there is greater pressure on elected officials and government agencies to improve these modes of transportation. It thus increases the profitability of public transit and makes cities more desirable places to live. It also helps reduce your carbon footprint and reduces the amount of money going to automobile manufacturers, oil companies and highway agencies. In a globally connected capitalist world, cities and countries are competing for highly skilled labor—programmers, engineers, scientists, etc. To some degree, these people can live anywhere they want. So San Francisco or my current city in Minnesota aren’t just competing with other U.S. cities but are competing with cities in Europe for the best and brightest talent. Polls and statistics show that more and more skilled people want to live in cities that are walkable, bikeable and have good public transit. Also our population is aging and realizing that they don’t want to be trapped in automobile-oriented retirement communities in Florida or the southwest USA. They also want improved walkability and transit. Finally, there’s been an explosion of obesity in the USA with resulting increases in healthcare costs. Many factors contribute to this but increased amounts of driving and a lack of daily exercise are major factors. City, state and business leaders in the US are increasingly aware of all this. It is part of Gil Peñalosa’s “8-80” message (the former parks commissioner of Bogotá, Colombia) and many other leaders. (2015 interview with Microcosm Publishing)

The Victory Bike battle on the home front marked the first policy attempt to privilege one mode of transport over another on the basis of sustainability and efficiency.

During the 1920s the market for automobiles changed slowly and subtly. Henry Ford’s slogan for the Model T—”It takes you there and brings you back”—epitomized the original attraction of the car as a mode of basic transportation. In 1921, more than half of all cars sold in the United States were Fords. But

By His grace and for His glory, when we opened up our hearts to Jesus, God placed us—weak and foolish that we are—in Christ. And because Christ fulfilled the “ifs,” we get the “thens,” leaving us nothing to do but say, “Yea and Amen!” If that sounds too good to be true, think of it this way.… Suppose I’m in Switzerland and I begin to crave a hamburger, fries, and a shake. The two dollars I have in my pocket will buy just that at Hot and Now Burgers in Medford, Oregon. Therefore, if I can get to Medford, then I will have a burger, fries, and a shake. So I call the airport and say, “Can you give me directions to Medford?” “What is your mode of transportation?” the official asks.

In a simple description, Hyperloop is conceptualized to be the 5th mode of transportation that has the speed of a bullet train, powered by solar energy, and the overall design that seemed to have been taken from a SyFy film.  This hyper-speedy transportation also targets to transport people in just a matter of minutes.

A brick is a mode of transportation, for a bug going nowhere in life.


Storming was one of her main modes of transportation." In reference to teenager Heather in "Carry The One

They didn't tell Miles what their destination was. He only knew they traveled south, and he'd as soon have done so on a mode of transportation other than the camel. The creatures bore heavy inanimate burdens calmly enough. But his showed a marked aversion to being ridden. The camel made insulting noises as Miles circled it, looking for a place to get on. The animal complained loudly and cursed him bitterly in camel language when he was finally seated. It snarled and growled and turned around to give him venomous looks. Then, as you'd expect, it flatly refused to obey him. When Miles tried to turn its head, it tried to bite his feet. When he snapped at the animal to behave, it promptly lay down. When at last the humor seized it to get up, it made sure to throw Miles back and forth violently in the process.

May I drive?” “You think I’d consider handing over the reins of this remarkable equipage?” He replied with feigned superiority. For generations, the Earls of Blackmoor had prided themselves on having the most current and impressive modes of transportation. The most recent earl was no different, and the brand-new curricle in which they were riding was certain to be the envy of many. “Indeed. I think you’d enjoy the experience of teaching me how.” “I’ve had this curricle for less than a week, Alex. You’re not driving.” Alex replied with a comic pout, “I shall convince you otherwise, my lord. I warn you.” “Indeed? Well you are welcome to try, my lady.” He

present he was serving as an advisor in Venezuela, where a new free port for freight interchanges was being planned. Bill's company, Routing Inc., specialized in computer-controlled automatic equipment for transferring freight from one mode of transport to another.

The Temple, its Ministry and Services as they were at the Time of Jesus Christ. In both I have wished to transport the reader into the land of Palestine at the time of our Lord and of His apostles, and to show him, so far as lay within the scope of each book, as it were, the scene on which, and the persons among whom the events recorded in New Testament history had taken place. For I believe, that in measure as we realise its surroundings — so to speak, see and hear for ourselves what passed at the time, enter into its ideas, become familiar with its habits, modes of thinking, its teaching and worship — shall we not only understand many of the expressions and allusions in the New Testament, but also gain fresh evidence of the truth of its history alike from its faithfulness to the picture of society, such as we know it to have been, and from the contrast of its teaching and aims to those of the contemporaries of our Lord. For, a careful study of the period leaves this conviction on the mind: that — with reverence be it said — Jesus Christ was strictly of His time, and that the New Testament is, in its narratives, language, and allusions, strictly true to the period and circumstances in which its events are laid. But in another, and far more important, aspect there is no similarity between Christ and His period. “Never man” — of that, or any subsequent period — “spake like this man”; never man lived or died as He. Assuredly, if He was the Son of David, He also is the Son of God, the Saviour of the world.

When Ottaline Gambol commandeered a Muggle train to serve as the new mode of transport for Hogwarts students, she also had constructed a small station in the wizarding village of Hogsmeade: a necessary adjunct to the train. The Ministry of Magic felt strongly, however, that to construct an additional wizarding station in the middle of London would stretch even the Muggles’ notorious determination not to notice magic when it was exploding in front of their faces. It was Evangeline Orpington, Minister from 1849–1855, who hit upon the solution of adding a concealed platform at the newly (Muggle) built King’s Cross station, which would be accessible only to witches and wizards. On the whole, this has worked well, although there have been minor problems over the ensuing years, such as witches and wizards who have dropped suitcases full of biting spellbooks or newt spleens all over the polished station floor, or else disappeared through the solid barrier a little too loudly. There are usually a number of plain-clothed Ministry of Magic employees on hand to deal with any inconvenient Muggle

Flying is just about the safest mode of transport there is: sitting thirty-five thousand feet in the sky is safer than sitting at home on your couch.

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In preparation for our journey in which we shall nose around among the myths that a collaboration of ignorance and deep concern have jointly inspired, I would like to establish in broad terms my vision of the nature and limitations, if any, of the scientific method. I suspect that few would disagree that science is competent when it comes to the fabrication of novel stuff and novel applications of stuff in general. That, I believe, is not an issue to delay us. Nor shall I linger on the argument about whether these novel stuffs, including better medicines, better and more abundant foods, better fabrics, better modes of communication and transport, better modes of entertainment, and so on, weighed against the social costs, including better ways of killing, injuring our environment, and accidentally or intentionally maiming, add overall to the sum of human happiness. I focus instead on the ability of the scientific method to illuminate matters of great human concern and drive out ignorance while retaining wonder.

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Jesus had set out with the Twelve, but they were gradually joined by an ever-increasing crowd of pilgrims. Matthew and Mark tell us that as he was leaving Jericho there was already “a great multitude” following Jesus (Mt 20:29; Mk 10:46). An incident occurring on this final stretch of the journey increases the expectation of the one who is to come and focuses the wayfarers’ attention upon Jesus in an altogether new way. Along the path sits a blind beggar, Bartimaeus. Having discovered that Jesus is among the pilgrims, he cries out incessantly: “Jesus, Son of David, have mercy on me!” (Mk 10:47). People try to calm him down, but it is useless, and finally Jesus calls him over. To his plea, “Master, let me receive my sight”, Jesus replies, “Go your way; your faith has made you well.” Bartimaeus could see again, “and he followed [Jesus] on the way” (Mk 10:48-52). Now that he could see, he became a fellow pilgrim on the way to Jerusalem. The Davidic theme and the accompanying Messianic hope now spread to the crowd: Was it possible that this Jesus, with whom they were walking, might actually be the new David for whom they were waiting? As he made his entrance into the Holy City, had the hour come when he would reestablish the Davidic kingdom? The preparations that Jesus makes with his disciples reinforce this hope. Jesus comes from Bethphage and Bethany to the Mount of Olives, the place from which the Messiah was expected to enter. He sends two disciples ahead of him, telling them that they will find a tethered donkey, a young animal on which no one has yet sat. They are to untie it and bring it to him. Should anyone ask by what authority they do so, they are to say: “The Lord has need of it” (Mk 11:3; Lk 19:31). The disciples find the donkey. As anticipated, they are asked by what right they act; they give the response they were told to give—and they are allowed to carry out their mission. So Jesus rides on a borrowed donkey into the city and, soon afterward, has the animal returned to its owner. To today’s reader, this may all seem fairly harmless, but for the Jewish contemporaries of Jesus it is full of mysterious allusions. The theme of the kingdom and its promises is ever-present. Jesus claims the right of kings, known throughout antiquity, to requisition modes of transport (cf. Pesch, Markusevangelium II, p. 180). The use of an animal on which no one had yet sat is a further pointer to the right of kings. Most striking, though, are the Old Testament allusions that give a deeper meaning to the whole episode.

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Creative Systems harness the power of Creative Cycles. Creative Cycles are the trips your creative works take through the Four Stages of Creativity. Creative Systems are the itinerary for taking those trips. When will you arrive at each destination, how long will you stay, and what mode of transportation will you take to get to the next destination?

I nod. “If Fireball had a mode of transportation, it would be a motorcycle, and you know Fireball wouldn’t wear a helmet.

I chose a new story, and turned the tragedy of Chapter 1 into the posttraumatic growth of Chapter 7. We’ve all had tragedies in our lives. You’ve had tragedies in yours. What insults still run riot in your Default Mode Network, transporting the misery of your past into the promise of your future? Cementing the suffering of yesterday into the mystery of tomorrow? Guaranteeing that you suffer subsequently the way you suffered previously? I invite you to examine every old suffering story of your entire life, and open your mind to the possibility of a new narrative. We can’t change the past, when miserable things happened to us. But we can change our story about the past. This exercise aligns us with the power of possibility; we embrace redemption and growth. Changing our stories doesn’t mean that we justify the actions of the people who hurt us. We don’t need to forgive till we’re 100% ready. And our forgiveness doesn’t excuse what they did to us. What it does accomplish is to release our own stress. We’re not changing our story to help them. We’re doing it to help ourselves, and liberate our own future from the suffering of the past. While we can’t change the past, we can change the story we tell ourselves about the past. That creates a new future.

A voyageur canoe, for several centuries, was by far the fastest mode of transportation into the wild heart of the North American continent. Propelled by the powerful arms of the voyageurs, commanded by the steersman, and paddling in exact unison at forty to sixty strokes per minute, these canoes surged through the water at four to six miles per hour, a remarkable speed. Paddling twelve to fifteen hours per day, with short breaks while afloat for a pipe of tobacco (they measured distances in terms of “pipes”) or a stop ashore for a mug of tea, they could cover fifty to ninety miles per day, unless they faced strong headwinds or waves that forced them to the shelter of shore, a state called degradé. During that single day each voyageur would make more than thirty thousand paddle strokes. On the upper Great Lakes, the canoes traversed hundreds of miles of empty, forested shorelines and vast stretches of clear water without ports or settlements or sails, except for the scattered Indian encampment.

(The situation is, in fact, quite worse: the education system doesn’t only determine the mode of transportation, but also the destination – they don’t just decide for students that they should get on the bus, but also decide for them which city to travel to and when).

How can it then be a surprise that women feel fear, a sense that their bodies expose them to danger? Society uses fear, the most powerful tool at its disposal, to get women to surrender to its authority and control. It breeds fear. Fearful women are easy to control. When women live in fear, they listen and they obey. Fear is reinforced by women’s daily reality. In a 2015 study, women considered commuting to work the most dangerous activity and their biggest daily fear. Only 12 per cent feel safe in public transportation. Physiologically this means many women are constantly in survival mode. How can they thrive?

Ecuador’s 2008 constitution also includes extremely detailed provisions about the environmental laws, policies, and programs needed to fulfill these ambitious goals. For example, the constitution prohibits genetically modified organisms (GMOs) from being used in agriculture, clarifies that access to safe drinking water is a fundamental human right, and emphasizes the importance of sustainable modes of transportation, going so far as to mandate that bicycle lanes be given priority in urban areas.

What is your preferred mode of transportation? How do you define a “crowd”? Think of a situation in your life where the crowd level felt good and right. What about an instance when a crowd felt stressful or scary? What’s your comfort level with sounds/noises? For example, are you comfortable in a space with loud music playing? Is there a type of noise or sound that you just can’t stand? What, if anything, is likely to make you feel physically unwell? What everyday activities do you prefer to do IRL? Which do you prefer to do virtually or through an app? How comfortable are you with technology? What technology do you rely on? What do you wish you relied on less? Feelings, Emotions, and Relating to Others Do you enjoy chatting with strangers and/or new people? Do you like physical touch? Are you a hugger? How comfortable are you talking about feelings (your own and other people’s)? What topics do you consider too private to discuss with casual friends? What about close friends? How modest would you say you are? Do you consider yourself a serious person? What kinds of jokes/humor/pranks do you like? What kinds piss you off? How sentimental are you? What holidays, anniversaries, or events do you care about the most? How comfortable are you with uncertainty?

Sam looked at Sadie, and he thought, This is what time travel is. It's looking at a person, and seeing them in the present and the past, concurrently. And that mode of transport only worked with those one had known a significant time.

On the cusp of the 1970s, as the space program approached its zenith, the civil rights movement—or rather many of the goals it had set out to achieve—were beginning to feel as if they were in a state of suspended animation. There were real and shining triumphs, certainly: the Civil Rights Act of 1964 and the Voting Rights Act of 1965 pried Jim Crow’s legal grip off the country’s workplaces, modes of transportation, public spaces, and voting box. But the economic and social mobility that had been held hostage by that legal discrimination remained stuck.

Electricity and the lightbulb we invented without bullet journals. New modes of transportation like the locomotive train…were created without New Year’s resolutions. It makes me feel bad for Alexander Hamilton or Mozart–if only they would’ve known about goal setting.

Amygdala Hijack Our perception of our world occurs via our five senses.19 Information from these senses enters our brain stem from the spinal cord and travels along neural pathways to the limbic system. When our senses perceive a threat, our sympathetic nervous system is stimulated, resulting in a fight or flight response, also known as a stress response. When this happens, we are no longer able to think rationally. Instead, we are in reaction mode. When a threat is perceived, emotional memories stored in the midbrain’s amygdala can be evoked. When the amygdala is stimulated by a perceived threat, it signals to the hypothalamus, and this results in the release of the stress hormones cortisol and adrenaline. These hormones are released into the bloodstream and transported to the brain, where they disconnect the frontal lobes and leave us at the mercy of our emotions and caught in amygdala hijack. This is a strong emotional state. The oxygen and glucose necessary for effective frontal brain high-order thinking are then diverted to the amygdala in the limbic system to process these emotions. While this takes place, the frontal brain is deprived of oxygen and glucose and unable to function effectively at a rational level. Emotional self-regulation20 activates the para-sympathetic nervous system, which is responsible for the release of hormones into the bloodstream to act as antidotes to the stress hormones. These antidotes gradually slow breathing and reduce the heart rate, enabling oxygen and glucose to return to the frontal brain, which permits rational thinking to take place again.

Up next," Henry said, "we have a play on steak-frites. Steak-frites was the first French food I ever had, at a restaurant down the block from ours, back home in Chicago. My dad took me there." Henry remembered the first time he'd been there, squeezing into the tiny tables, the rare steak and the crisp fries, the smell of garlic and butter, the sense that food could transport you far from Damien Avenue. "I've put my own spin on it by using a bulgogi marinade and kimchi butter on the steak, and instead of fries, those are deep-fried batons of garlic mashed potatoes." This was one of his favorite kinds of dishes. From the outside, it looked like a traditional steak-frites, with its melting pat of butter on top, and fries that were thicker than usual but still shaped like fries. But then you started eating, and the flavors were different, and the fries were a totally different texture than what you were expecting.

The Line was not so much a mode of transport, more a lifestyle choice.

The favored mode of transportation is infecting a visitor and then hoping that he goes someplace.

Grand Tourists and their retinues typically crossed the choppy English Channel at the Port of Dover, stepping onto French soil in Calais. From there, the parties would set off on a three-day trek to Paris. Once fitted for new clothes, many proceeded to decamp for a season or longer for their first taste of Continental culture. (...) Not everyone took the same route. The more adventurous traveled from Paris to Lyon then farther south to Marseille, journeying by sea from Marseille to Livorno, in the Tuscany region, or Genoa, although the Italians’ lack of necessary sailing skills at that time made passage risky. Meanwhile, the wary typically trekked from Paris to Lyon then over the Alps. For the latter, Geneva was a subsequent stop, by default rather than preference. Despite the breathtaking beauty of the Alps, coaches—the mode of transport used at the time—simply could not traverse the treacherous Mont Cenis pass, ascending 6,827 feet. Invariably, the harrowing peaks and rocky precipices forced willing travelers to navigate by mule or sled. Regardless of the hassles, those who pressed on reaped extravagant rewards. (...) All roads, however, ultimately led to Rome, befitting its vaunted history as the intellectual, scientific and artistic center of the Renaissance and Baroque culture.

Trains still have potential for efficiency increases, and could run on renewable electricity. They therefore hold potential to become much more favorable relative to other modes of transport. But planes are already nearly as efficient as they can be.

They said beer will take you no where. I told them I am not using it as a mode of transport.

Consider always that the destination matters a great deal more than the mode of transport.

It might be worth pausing over the variety of ways in which we can think of signs in language, all of which have to do with the way in which a given sign might be chosen to go into a speech sentence. Take the word "ship." "Ship" is very closely related in sound to certain other words. We won't specify them for fear of a Freudian slip, but that is one cluster. That is one associational matrix or network that one can think of in the arrangement of that sign in language, but there are also synonyms for "ship": "bark, "boat," "bateau," a great many other synonyms--"sailboat," whatever. They, too, exist in a cluster: "steamship," "ocean liner," in other words, words that don't sound at all the same, but are contiguous in synonymity. They cluster in that way. And then furthermore "ship" is also the opposite of certain things, so that it would also enter into a relationship with "train," "car," "truck," "mule," modes of transportation, right? In all of these ways, "ship" is clustered associationally in language in ways that make it available to be chosen, available to be chosen as appropriate for a certain semantic context that we try to develop when we speak.

Proximity to transportation How close your house is to trains, buses, or any other mode of public transportation is a significant factor for buyers, particularly if you live on the outskirts of a major city. Garden City, for instance, is about 18 miles east of New York City, and the vast majority of residents commute by train to the city for work. Houses that are in walking distance of a train station are more attractive for buyers in this area because of convenience and may even sell for a slightly higher price than a similar home on the other side of town that is not in walking distance of the train.