Nn Quotes

Happiness surrounds those who are happy.

허브구입 SGJ8282 허브텔레그램 ㉿ weed,THC 고농축 액상(떨액), 미국산 디스펜서리 그린버드 LSD (Blotter / Microdot / Liquid) 176 케타민 몰리, 브액, 아이스, 허브, 에더블, 우주오일, 신의 눈물 Z 프로포폴, 에토미데이트, 떨, 마리화나, Hash, MDMA NN 아이스, 엑스터시,브액,몰리,작대기,찬술,차가운술 포시즌 333 시원한술,북한술,빙두 ⑩ 강남,강북,관악구,천안,강동구,강서구,마포구,의정부  가격 판매 파는곳  구입 구매 구입처 판매처 A176 삽니다 팝니다 좌표 딜러인증

차가운술판매 SGJ8282 차가운술텔레그램 e weed,THC 고농축 액상(떨액), 미국산 디스펜서리 그린버드 LSD (Blotter / Microdot / Liquid) 56 케타민 몰리, 브액, 아이스, 허브, 에더블, 우주오일, 신의 눈물 R 프로포폴, 에토미데이트, 떨, 마리화나, Hash, MDMA NN 아이스, 엑스터시,브액,몰리,작대기,찬술,차가운술 포시즌 213 시원한술,북한술,빙두 [ 강남,강북,관악구,천안,강동구,강서구,마포구,의정부  가격 판매 파는곳  구입 구매 구입처 판매처 A56 삽니다 팝니다 좌표 딜러인증

코코카인판매처 SGJ8282 코코카인텔레그램 ⊇ weed,THC 고농축 액상(떨액), 미국산 디스펜서리 그린버드 LSD (Blotter / Microdot / Liquid) 116 케타민 몰리, 브액, 아이스, 허브, 에더블, 우주오일, 신의 눈물 S 프로포폴, 에토미데이트, 떨, 마리화나, Hash, MDMA NN 아이스, 엑스터시,브액,몰리,작대기,찬술,차가운술 포시즌 273 시원한술,북한술,빙두 か 강남,강북,관악구,천안,강동구,강서구,마포구,의정부  가격 판매 파는곳  구입 구매 구입처 판매처 A116 삽니다 팝니다 좌표 딜러인증

⸢t l s 1 2 3⸥ ⸢Y o u ca nn ot cha nge th is sto ry⸥

Letting go doesn't mean letting go of his memories. It means letting go of the pain. You get to keep the rest.

I shove at his chest again and again and again, until he snatches my wrists and pushes me into the wall. His mouth opens, as if he’s trying to say something, his lips shaping, no sound coming from them until he’s whispering, “Ol… Ol… N-N…

Where there is a will... There is a way...

aww…it w-was nn-nothing,” she said with a red face.

★☆ BKUZ 2 NiT3 B4BY ii W4NN4 G3T FR34KY WIT U★☆

Holmes held out a small chip with the letters NN and a space of clear wood after them.

ворота гостиницы губернского города NN въехала довольно красивая рессорная небольшая бричка, в какой ездят холостяки: отставные подполковники, штабс-капитаны, помещики, имеющие около сотни душ крестьян, — словом, все те, которых называют господами средней руки. В бричке сидел господин, не красавец, но и не дурной наружности, ни слишком толст,

Being yourself is the ticket to a successful life.

When we do the hard stuff for the first 20 years we will have an easier life for the 60, but if we take it easy for the first 20 then we will live a life of struggle later on.

A bird that sings, only sings for themselves

A perfect human being would be the worst human being

What did we talk about? I don't remember. We talked so hard and sat so still that I got cramps in my knee. We had too many cups of tea and then didn't want to leave the table to go to the bathroom because we didn't want to stop talking. You will think we talked of revolution but we didn't. Nor did we talk of our own souls. Nor of sewing. Nor of babies. Nor of departmental intrigue. It was political if by politics you mean the laboratory talk that characters in bad movies are perpetually trying to convey (unsuccessfully) when they Wrinkle Their Wee Brows and say (valiantly--dutifully--after all, they didn't write it) "But, Doctor, doesn't that violate Finagle's Constant?" I staggered to the bathroom, released floods of tea, and returned to the kitchen to talk. It was professional talk. It left my grey-faced and with such concentration that I began to develop a headache. We talked about Mary Ann Evans' loss of faith, about Emily Brontë's isolation, about Charlotte Brontë's blinding cloud, about the split in Virginia Woolf's head and the split in her economic condition. We talked about Lady Murasaki, who wrote in a form that no respectable man would touch, Hroswit, a little name whose plays "may perhaps amuse myself," Miss Austen, who had no more expression in society than a firescreen or a poker. They did not all write letters, write memoirs, or go on the stage. Sappho--only an ambiguous, somewhat disagreeable name. Corinna? The teacher of Pindar. Olive Schriener, growing up on the veldt, wrote on book, married happily, and ever wrote another. Kate Chopin wrote a scandalous book and never wrote another. (Jean has written nothing.). There was M-ry Sh-ll-y who wrote you know what and Ch-rl-tt- P-rk-ns G-lm-an, who wrote one superb horror study and lots of sludge (was it sludge?) and Ph-ll-s Wh--tl-y who was black and wrote eighteenth century odes (but it was the eighteenth century) and Mrs. -nn R-dcl-ff- S-thw-rth and Mrs. G--rg- Sh-ld-n and (Miss?) G--rg-tt- H-y-r and B-rb-r- C-rtl-nd and the legion of those, who writing, write not, like the dead Miss B--l-y of the poem who was seduced into bad practices (fudging her endings) and hanged herself in her garter. The sun was going down. I was blind and stiff. It's at this point that the computer (which has run amok and eaten Los Angeles) is defeated by some scientifically transcendent version of pulling the plug; the furniture stood around unknowing (though we had just pulled out the plug) and Lady, who got restless when people talked at suck length because she couldn't understand it, stuck her head out from under the couch, looking for things to herd. We had talked for six hours, from one in the afternoon until seven; I had at that moment an impression of our act of creation so strong, so sharp, so extraordinarily vivid, that I could not believe all our talking hadn't led to something more tangible--mightn't you expect at least a little blue pyramid sitting in the middle of the floor?

Blest who in youth was truly youthful, Blest who matured in proper time, Who, step by step, remaining truthful, Could weather, yearly, life’s bleak clime, To curious dreams was not addicted, Nor by the social mob constricted, At twenty was a blade or swell And then at thirty married well; Ridding himself, on reaching fifty, Of debts and other bills to foot, Then calmly gaining rank, repute And money, too, by being thrifty; Of whom the world’s opinion ran: NN’s an estimable man.

Millions of books written on every conceivable subject by all these great minds, and, and in the end, none of 'em knows anything more about the big questions of life than I do. Ss--I read Socrates. You know, n-nn--, this guy used to kn-knock off little Greek boys. What the hell's he got to teach me? And, and Nietzsche with his, with his Theory of Eternal Recurrence. He said that the life we live, we're gonna live over and over again the exact same way for eternity. Great. (MORE) MICKEY (V.O.) (CONT'D) That means I, uh, I'll have to sit through the Ice Capades again. Tch. It's not worth it. The movie next cuts to a sunny day in Central Park. A male jogger, seen through some tree branches, runs by. The camera moves past him, revealing a pondering Mickey walking by the reservoir. He continues to talk over the screen. MICKEY (V.O.) And, and Freud, another great pessimist. Jeez, I was in analysis for years. Nothing happened. My poor analyst got so frustrated. The guy finally put in a salad bar.

It is useful to divide the history of international relations into three periods, though in doing so we must be careful not to confuse these three periods with these three stages of the power transitions though each nation passes... In the first period, there were as yet no industrial nations. Although.. differed... all were still pre-industrial... in the stage one of the power transition, the stage of potential power. There were differences in power between one nations and another, but these differences were not based upon industrial strength... The second period, in which we still live (1958 n.n.), is the period of the industrial revolution. In this period some nations have industrialized and others have not. In terms of the power transition, some nations are in stage 1, some in stage 2, and some in stage 3. Differences in power between nations are tremendous. At the beginning of this period, the nations that industrialized first had a great power advantage…, but as the period progressed, they began to be hard-pressed by other nations entering stage 2 behind them. The third period still lies in the future. It will begin when all the nations of the world have become fully industrial, i.e., when all have entered stage 3 of the power transition. At this point, the nations will again resemble each other more closely, as they did in the first period. Differences in power will continue to exists, if nations continue to be the unties of political organization, but whatever differences there are will not be based upon differential industrial advancement as they are today, but upon other, as yet unknown factors (p. 306).

SHORT NOTE ABOUT SHA-1 A lot of people become concerned at some point that they will, by random happenstance, have two objects in their repository that hash to the same SHA-1 value. What then? If you do happen to commit an object that hashes to the same SHA-1 value as a previous object in your repository, Git will see the previous object already in your Git database and assume it was already written. If you try to check out that object again at some point, you’ll always get the data of the first object. However, you should be aware of how ridiculously unlikely this scenario is. The SHA-1 digest is 20 bytes or 160 bits. The number of randomly hashed objects needed to ensure a 50% probability of a single collision is about 280 (the formula for determining collision probability is p = (n(n-1)/2) * (1/2^160)). 280 is 1.2 x 10^24 or 1 million billion billion. That’s 1,200 times the number of grains of sand on the earth. Here’s an example to give you an idea of what it would take to get a SHA-1 collision. If all 6.5 billion humans on Earth were programming, and every second, each one was producing code that was the equivalent of the entire Linux kernel history (3.6 million Git objects) and pushing it into one enormous Git repository, it would take roughly 2 years until that repository contained enough objects to have a 50% probability of a single SHA-1 object collision. A higher probability exists that every member of your programming team will be attacked and killed by wolves in unrelated incidents on the same night.

Tch’en Ché (Chen Sheng n.n.) fut le premier à commencer la révolte ; les braves s’élancèrent comme un essaim d’abeilles et se combattirent les uns les autres en nombre incalculable. Cependant (Hiang) Yu (Xiang Yu n.n.) n’avait ni un pied ni un pouce de terre ; profitant de l’occasion, il s’éleva du milieu des sillons’ ; au bout de trois ans, il commandait à cinq seigneurs’, il avait écrasé Ts’in, il partageait l’empire et nommait des rois et des seigneurs ; l’autorité émanait de (Hiang) Yu ; son titre était « roi suprême ». Quoiqu’il n’ait pas gardé cette dignité jusqu’au bout, cependant depuis l’antiquité jusqu’à nos jours, il n’y en a jamais eu de si grande. Ensuite (Hiang) Yu viola (le traité relatif aux) passes et regretta (le pays de) Tch’ou ; il chassa l’empereur juste et se donna le pouvoir à lui- même ; il s’irrita de ce que les rois et les seigneurs se révoltaient contre lui ; quelles difficultés (ne s’attirait-il pas !). Il s’enorgueillit de ses exploits guerriers, s’enivra de sa propre sagesse et ne prit pas modèle sur l’antiquité. Sous le prétexte d’agir en roi suprême, il voulait s’imposer par la force et régler à son gré tout l’empire. La cinquième année, il perdit soudain son royaume ; lui-même mourut à Tong-tch'eng mais il ne comprit point encore et ne s’incrimina pas lui-même ; quelle erreur ! En effet, « c’est le Ciel, dit-il, qui me perd et ce n’est point que j’aie commis aucune faute militaire. » N'est-ce pas là de l’aveuglement ?

If the theory of the balance of power has any applicability at all, it is to the politics of the first period, that pre-industrial, `dynastic` period when nations were kings and politics a sport, when there were many nations of roughly equivalent power, and when nations could and did increase their power largely through clever diplomacy, alliance and military adventures. The theories of this book, and the theory of the power transition in particular, apply to the second period, when the major determinant of national power are population size, political organization, and industrial strength, and when shifts in power through internal development are consequently of great importance. Differential industrialization is the key to understanding the shifts in power in the 19th and 20th centuries, but it was not the key in the years before 1750 or so and it will not always be the key in the future. Period 3 will require new theories. We cannot predict yet what they will be, for we cannon predict what the world will be like after all the nations are industrialized. Indeed, we may not have nations at all. By projecting current trends we can make guessed about the near future, but we cannon see very far ahead. What will the world be like when China and India are two major powers, as it seems likely they will be? (1958 n.n.)... We are all bound by our own culture and our own experience, social scientists no less than other men... Social theories may be adequate for their day, but as time passes, they require revision. One of the most serious criticisms that can be made of the balance of power theory is that it has not been revised. Concepts and hypotheses applicable to the 16th century and to the politics of such units as the Italian city states have been taken and applied, without major revision, to the international politics of the twentieth-century nations such as the United States, England, and the Soviet Union. (p. 307)

എന്തിനാണ് ഞാനെഴുതുന്നത്? അറിയില്ല. കൈതോലയ്‌ക്കെന്തിനാണ് മുള്ളുണ്ടാകുന്നത്? നായ്ക്കുരണയ്‌ക്കെന്തിനാണ് ചൊറിയന്‍പൊടിയുണ്ടായത്? ഇതുപോലെയുള്ള അനേകം ചോദ്യങ്ങള്‍ക്കുത്തരം എനിക്കറിഞ്ഞുകൂടാ. എങ്കിലും ചോദ്യം ചോദിച്ചുകൊണ്ടിരിക്കുന്നത് നന്ന്-മറ്റുള്ളവരോടല്ല, അവനവനോടുതന്നെ. ഉത്തരം കിട്ടിയില്ലെങ്കിലും ചോദ്യം ഉത്തേജിപ്പിക്കും. ഓരോ വസ്തുവും ഓരോ മാതിരിയാണ്; കൂട്ടത്തില്‍, ഞാനിങ്ങനേയും എന്നേ പറഞ്ഞുകൂടൂ. നമ്മുടെയൊക്കെ നിത്യജീവിതത്തിലെ ആഹ്ലാദങ്ങളുടേയും ദുഃഖങ്ങളുടേയും വെറുപ്പുകളുടേയും അസ്വാസ്ഥ്യങ്ങളുടേയും ശല്യങ്ങളുടേയും ഭീതികളുടേയുമൊക്കെ ഇടയ്ക്കാവും എന്തെങ്കിലും മനസ്സില്‍ വന്നുവീണു പറ്റിപ്പിടിച്ചു കിടക്കാന്‍ ഇടവരിക. ഇതൊന്നും ഉദാസീനരായ നമ്മള്‍ അറിയില്ല. പിന്നെ 'അതു' മനസ്സില്‍ കിടന്ന് ഉരുണ്ടുകൂടിവീര്‍ത്തുവരുമ്പോള്‍ 'അതു' സംഭവിക്കുന്നു എന്നു ഞാനറിയുന്നു. ഒരു ഘട്ടത്തില്‍ (ഏതു ഘട്ടത്തില്‍?) അതു കടലാസ്സിലേക്കു പകര്‍ന്നുവീഴുമ്പോള്‍ 'അത്' ആരോടോ ആവേശത്തോടെ സംസാരിച്ചുകൊണ്ടിരിക്കുന്നു. ശ്രദ്ധ എഴുത്തിലായതുകൊണ്ട്, ഭാഷയും കാവ്യാര്‍ത്ഥവും തമ്മിലുള്ള മല്‍പിടുത്തത്തിലായതുകൊണ്ടാവാം, ആരോടാണ് സംസാരിക്കുന്നതെന്നറിയുന്നില്ല; എന്താണെന്നും അറിയുന്നില്ല. എങ്കിലും ഈ സംസാരിക്കലും പ്രധാനമാകുന്നു. ഇതു സംഭവിക്കുമ്പോള്‍ ഞാന്‍ നിലനില്‍ക്കുന്നു, എന്റെ പ്രയോജനത്തെക്കുറിച്ച് ബോധമുണ്ടാവുന്നു. ഒരു കവിത ഉരുണ്ടുകൂടുകയോ പുറത്തേക്കു സംസാരിക്കുകയോ ചെയ്യാത്തപ്പോള്‍ ഞാന്‍ നിലനില്‍ക്കുന്നില്ല-അതുകൊണ്ടു കവിത എഴുതുന്നത് എനിക്കു പ്രധാനമാണ്. അതില്‍, അതിന്നുവേണ്ടി മാത്രം ഞാന്‍ ജീവിക്കുന്നു; പക്ഷേ, ആ ജീവിതം എത്ര കുറച്ചുമാത്രം! മരിച്ച നിമിഷങ്ങളുടെ, അല്ല, കാലത്തിന്റെ കൂറ്റന്‍ കൂമ്പാരത്തില്‍ പൂത്തുനില്‍ക്കുന്ന ഒരു പാവം തുമ്പക്കുടം മാത്രം!

619 Miliona.

insignificant is beautiful

Je le répète, il est des matins où l’on oublie les larmes, les visages affligés qui vous ont entourés comme des esprits dans votre solitude, les cris du désespoir qui ont frétillé en vous à la manière d’un serpent dans un bocal, les voix méchantes qui n’ont cessé de parler dans votre âme pareille au vent qui hurle derrière les montagnes, l’amas de cendres dans votre cœur qui s’accroît d’année en année.

William (Marshal n.n.) gained great credit and patronage by his determined defense of Queen Eleanor of Aquitaine… He was largely supported by royal patronage… serving the Young King (Henry, son of Henry II) on the field of tournament and at court. The latter role may have been the more dangerous: his biographer claims that enemies falsely accused him of adultery with the wife of the Young King; some think it was a romantic invention… If an accusation was in fact made, Marshal solved it as he did later when charges were brought against him at the court of King John: by challenging his accusers to fight, a challenge that they prudently avoided. It is fascinating to note that Lancelot, with a roughly contemporary beginning to a career in imaginative literature, would respond in just this fashion to charges against him. And the Young King, needing William`s martial skills (as Arthur needed those of Lancelot in romance), soon retained the great warrior in his service again.

We shall think of mathematical objects or constructions. Every mathematical object is of a certain kind or type [… and] is always given together with its type. … A type is defined by describing what we have to do in order to construct an object of that type. … Put differently, a type is well-defined if we understand … what it means to be an object of that type. Thus, for instance N→N [functions from N to N] is a type, not because we know particular number theoretic functions like the primitive recursive ones, but because we think we understand the notion of number theoretic function in general.

Et sambulver in medi umbrae mortis, nn timb mala, quoniam t mcum es. (Psalms 22.4:

I loved her. I really did. But she was like wasabi—best taken in small quantities.

Seeing one of them at the plaza where I’d been getting my nails done for over ten years was like seeing a unicorn. Seeing one of them talking to my daughter was like seeing a defective unicorn.

Cabalistic mystics speak about God having an Unmanifest as well as a Manifest aspect. According to this terminology, 5-meo-DMT allows us to directly experience the Unmanifest aspect of the Godhead, which Cabalists call the Eyn Sof, “understood as God prior to any self-manifestation in the production of any spiritual realm,” unending,” or “infinity,” according to Wikipedia. On the other hand, nn-DMT opens the gate to the Manifest aspect of the Divine. Both induce high-voltage shocks of awe and ecstasy.

Dante dipped his candy into his mouth for a brief moment, then took it out and brushed it along the seam of my lips. My

My attention is nn the fact that, instead of claiming escape, she stayed in the carriage.

Life is made of two parts, the good and the bad, but you can only look at it in one piece where everything is mixed together because life is never a straight line; to succeed in life you have to climb the mountain and jump the pit earlier to have hills and holes to climb and jump over later, whereas climbing the mountain and jumping the pit later will lead up to peaks and abysses.

Having fun while learning feels like playing a game.

Life won’t wait for you, so be prepared.

Having a goal and having a dream are different.

Keikhlasan kita benar-benar menjadi sangat penting, karena akan membuat hidup ini menjadi lebih mudah, indah, dan jauh lebih berarti

And so-in what amounts to a deeply ironic twist of fate-Candrakirti was posthumously awarded highest honors from an orthodox scholarly tradition that could sustain its authority only by refusing to take seriously what he had himself insisted upon: Nagarjuna is not in the business of providing rational arguments designed to substantiate, prove, establish, or make certain anything.NN

NN respirava con regolarità e le lancette dell'orologio avanzavano indisturbate, un secondo alla volta, io pensavo all'universo, che se fossi partito in quel momento, per esempio verso il centro della Via Lattea, alla velocità della luce, mi ci sarebbero voluti vent'anni per arrivare, mentre NN, stesa in quel letto, avrebbe dovuto aspettarne 30.000 prima di vedermi tornare. Ma nessuno può viaggiare a quella velocità. Erano le cose che pensavo quando ero triste. Einstein badava a che non ci allontanassimo troppo gli uni dagli altri.

Aa – pronounced as ah, as in father Bb – pronounced as bay Cc – Generally, its French pronunciation is say. However, its pronunciation will change depending on the situation. If this letter comes before I and E, it must be pronounced as the English S (similar to how C in the word center is pronounced). If it comes before A, O, and U, its pronunciation must be the same as c in cat. Dd – pronounced as day, or similar to D in the word dog Ee – must sound like euh, similar to the emphasis of U in the word burp Ff – sounds like eff, similar to how F is pronounced in the word fog Gg – As a general rule, this letter is pronounced as jhay. However, its pronunciation will change depending on the word. If this letter is found before the vowels A, O, and U, it must sound like the g in the word get. On the other hand, if it’s placed before I and E, the pronunciation must be similar to the S in the word measure. Hh – While this letter generally sounds as ash and is found in French written words, it is ALWAYS silent, even if the word begins with this letter. However, H has two kinds in the French language that are useful in writing. In non-aspirated H (or H muet), the letter H is treated as a vowel and the word requires either liaisons or contractions (other rules will be discussed in a later section). On the other hand, in an aspirated H (or H aspiré), the word is treated is a consonant and will not require liaisons or contractions. To determine which words are aspirated or not so that words can be spelled and pronounced correctly, French dictionaries place an asterisk (or any other symbol) on words starting with an H to indicate that they are aspirated. Ii – sounds like ee, or similar to how the letters ea in the word team is pronounced Jj – pronounced as ghee, and sounds like the S in the word measure Kk – sounds like kah, and is pronounced like the K in the word kite Ll – a straightforward el pronunciation, similar to L in the word lemon Mm – simply pronounced as emm, from M in the word minute Nn – similar to N in the word note, as it sounds like enn Oo – This letter can be pronounced as the O in the word nose, or can also sound similar to the U in nut. Pp – pronounced as pay, or similar to the letter P in the word pen Qq – sounds like ku, or how the K in kite is pronounced Rr – must sound like you’re saying air. To do this correctly in French, you must try to force air as if it’s going to the back of your throat. Your tongue must be near the position where you gargle, but the letter must sound softly. Ss – Generally, it must sound like ess. However, the pronunciation might change depending on the word. If the word begins with an S or has 2 S’s, it must sound like the S in sister. However, if the word only has one S, it must sound like the Z in the word amazing. Tt – pronounced as tay, just like t in the word top Uu – To pronounce this properly, you must say the letter E as how it is said in English while making sure that your lips follow the position like you’re saying “oo”. Vv – pronounced as vay, and sounds like the V in violin. Ww – pronounced as dubla-vay as the general rule. However, this may be changed depending on the word. It can sound like V in the word violin, or as W in the word water. Xx – sounds like eeks, and can be pronounced either like gz (as how the word exit is said) or as ks (when the word socks is said). Yy – pronounced as ee-grehk, or similar to ea in leak. Zz – sounds as zed, or like the letter Z in zebra

So avoid using the word ‘very’ because it’s lazy. A man is not very tired, he is exhausted. Don’t use very sad, use morose. Language was invented for one reason, boys - to woo women - and, in that endeavor, laziness will not do. It also won’t do in your essays.

Canlılardan ya tümden hepsi ya da sadece en iyileri ve en yüceleri, doğadan çıkmış ve doğaya uygun olarak oluşmuş şeylere dahildir. Buna karşı kamt olarak hayvanla- nn çoğunun bozmak ve zarar vermek için doğaya karşı olarak meydana geldiklerini söylemenin bir anlamı yoktur. Yeryüzünde buiu-« nan canlıların en yücesi, insandır; bundan, onun doğadan ve doğaya uygun olarak meydana geldiği açıkça çıkar. (B 17) Eğer (1.) amaç hep, amacı olduğu şeyden daha iyi ise (zira her şey amaç için meydana gelir ve amaç hep daha iyidir ve berşeyin en iyisidir) ve eğer (2.) doğaya uygun amaç, tamamlanana değin kesintisiz yol alan oluşum sürecinde en son olarak erişilen şey ise ve eğer biz (3.), insanda ilkin bedenin, ruha ait olan şeylerin ise ancak bundan sonra geliştiğini ve daha iyi olamn tamamlanmasının meydana çıkma açısından herhangi bir şekilde hep sonradan geldiğini kabul ediyorsak ve eğer böylelikle biz (4.) ruhun, bedenden sonra oluştuğunu ve ruhsal olan şeylerden düşünmenin ise en son olarak ortaya çıktığım kabulleniyorsak (zira görüyoruz ki bu, doğaya göre en son olarak insanda ortaya çıkmaktadır ve bu yüzden o, yaşlıların sahip olma istemine maruz kalan biricik servettir), öyleyse, eğer (5.) tüm bunlara r karşı çıkılmazsa, o zaman düşünme, doğa ge-| reği bizim amacımızdır ve bunun uygulanma-l. sı, onun için var olduğumuz en son şeydir. Doğaya uygun olarak oluşmamız koşuluyla bizim, düşünmek ve öğrenmek için varolduğumuz da böylelikle açıktır. (B 18)

Quelle en est la cause ? La voici : dans les temps modernes et dans l'antiquité, il n'y avait plus de rois depuis longtemps; la maison des Tcheou (Zhou n.n.) s'était affaiblie; quand les cinq hégémons eurent cessé d'être, ses ordres n'eurent plus d'autorité dans l'empire; c'est pourquoi les seigneurs gouvernèrent par la violence ; les forts tyrannisèrent les faibles; la majorité opprima la minorité; les armes et les cuirasses ne furent point déposées; les hommes de valeur et le peuple furent épuisés. Or, quand Ts'in (Qin n.n.) se tourna du côté du sud et régna sur l'empire, il y eut dès lors en haut un Fils du Ciel ; aussitôt la multitude innombrable du peuple espéra obtenir la paix conforme à sa nature et à sa destinée ; il n’y eut per- sonne qui ne se portât vers lui de tout son cœur et qui ne regardât en haut avec respect. Dans ces circonstances, c’était là que se trouvait le principe du prestige protecteur, de la gloire assurée, du péril conjuré. Le roi de Ts’in (Qin n.n.) nourrissait des sentiments avides et bas; il appliquait les connaissances qui sortaient de son propre esprit; il ne donnait pas sa confiance aux ministres éprouvés et ne contractait pas des liens étroits avec les gens de valeur et le peuple ; il abandonna la ligne de conduite suivie par les rois et établit son pou- voir autocratique; il interdit les écrits et les livres et rendit impitoyables les châtiments et les lois ; il mit au premier rang la tromperie et la violence, et au dernier rang la bonté et la justice; il fit de la tyrannie le fonde- ment de l'empire. Or, si celui qui conquiert et annexe met en avant la tromperie et la violence, d’autre part, celui qui pacifie et affermit tient en estime la douceur et l’équité ; cela signifie que les méthodes ne sont pas les mêmes pour prendre et pour conserver.

Ts’in (Qin n.n.) qui n’avait (d’abord) qu’un territoire fort restreint et qui n’avait qu’une puissance de mille chars’, fit venir à lui les huit provinces et obtint l’hommage de ceux qui étaient du même rang que lui, et cela dura pendant plus de cent années. Dans la suite cependant, quand tout l’espace compris dans les directions de l’univers était sa demeure, quand Hiao et Hien étaient son palais, il suffit qu’un simple particulier soulevât des difficultés pour que les sept temples ancestraux fussent ruinés et pour que (le souverain) lui-même périt de la main des hommes, ce qui fut la risée de l’empire. Comment cela se produisit-il ? C’est parce que la bonté et la justice ne furent pas répandues (par Ts’in) et parce que les conditions pour conquérir et les conditions pour conserver sont différentes]

Finally, when it comes, it’s not what I think. He turns his head to look at me and there’s this dead serious look in his eyes and I’m terrified he’s about to dump me again or tell me he’s a vampire for real. “I’m not blowing you tonight. It’s too cold.” It hits me then. A joke. He’s telling me a joke.

What does it say?” I ask because I want to hear it from him. I want to hear him say it like he did the first time. “All we have is this moment,” he whispers against the sudden gust of cold wind.

There’s no right way to be gay, Dylan. It’s not about the kind of clothes you wear or things you say or even friends you have. It’s about not pretending to be someone else.

It’s about their obsession over their idea of him.

The statement that the essence of the human being consists in being-inthe-world likewise contains no decision aboutwhether the human being in a theologico-metaphysical sense is merely a this-worldly or an other-worldly Creature. 115th the existential determination of the essence of the human being, therefore, nothing is decided about the "existence of God" or his "nonbeing," no more than about the possibility or impossibility of gods. Thus it is not only rash hut also an error in procedure to maintain that the interpretation of the essence of the human being from the relation of his essence to the mth of being is atheism. And what is more, this arbitrary classification betrays a lack of careful reading. No one bothers to notice that in my essay "On the Essence of Ground" (1929) the following appears (,,, 2~, note I): "Through the ontological interpretation of Dasein as beingin-the-world no decision, whether positive or neptive, is made concerning a possible being toward God. It is, however, the case that through an illumi- .,tion of transcendence we first achieve nn adeqrcnte concept of Dnsein, with respect to which it can now he asked how the relationship of Dasein to God is ontologically ordered." If we think about this remark too quickly, as is usually the case, we will declare that such a philosophy does not decide either for or against the existence of God. It remains stalled in indifference. ~hus it is unconcerned with the religious question. Such indifferentism falls prey to nihilism. Rut does the foregoing observation teach indifferentism? Why then are particular words in the note italicized - and not just random ones? For no other reason than to indicate that the thinking that thinks from the question concerning the uuth of being questions more primordially than metaphysics can. Only from the truthofbeing can the essence of the holy he thought. [I~z] Only from the essence of the holy is the essence of divinity to he thought. Only in the light of the essence of divinity can it be thought or said what the word "God" is to signify. Or should we not first be able to hear and understand all these words carefully if we are to be permirted as human beings, that is, as eksistent creatures, to experience a relation of God to human beings? How can the human being at the present stage of world history ask at all seriously and rigorously whether the god nears or withdraws, when he has above all neglected to think into the dimension in which alone that question can be asked? But this is the dimension of the holy, which indeed remains closed as a dimension if the open region of being is not cleared and in its clearing is near to humans. Perhaps what is distinctive about this world-epoch consists in the closure of the dimension of the hale [des Heilen]. Perhaps that is the sole malignancy [Unheil]. But with this reference the thinking that points toward the truth of I)eing as what is to be thought has in no way decided in favor of theism. It can he theistic as little as atheistic. Not, however, because of an indifferent attitude, hutoutofrespect forthe boundaries that have heen set forthinking as such, indeed set by what gives itself to thinking as what is to be thought, 1)). the truth of being. Insofar as thinking limits itself to its task it tlirects the human being at the present moment of the world's destiny into the primordial dimension of his historical abode.

Quand le roi Hiang (Xiang Yu n.n.) eut conclu le traité, il ramena ses soldats, les licencia et revint du côté de l’est. Han voulait s’en retourner vers l’ouest ; Tchang Leang et Tch’en Ping lui donnèrent’ ce conseil : « Han possède plus de la moitié de l’empire et les seigneurs se sont tous rattachés à lui ; les soldats de Tchou sont épuisés et leurs vivres sont à bout. Voici l'époque où te Ciel (a résolu de) perdre Tch'ou. Il vaut mieux profiter de ces circonstances et s’emparer immédiatement (de Tch’ou) ; si maintenant vous te laissez aller sans l’attaquer, ce sera, comme on dit : en nourrissant le tigre attirer sur soi- même le malheur. » Le roi de Han écouta leurs conseils.

Le roi Hiang (Xiang Yu n.n.) avait établi son camp et élevé des retranchements à Kai-hia : ses soldats étaient mal nourris et épuisés. L’armée de Han et les troupes des seigneurs renfermèrent dans un cercle de plusieurs rangs d'épaisseur. De nuit, le roi Hiang entendit que de toutes parts, dans l’armée de Han, on chantait des chants de Tch’ou ; il en fut fort effrayé et dit : « Han a-t-il gagné à lui toute la population de Tch’ou ? Comment va-t-il tant de gens de Tch’ou ? » Le roi Hiang se leva alors pendant la nuit pour boire dans sa tente ; il avait une belle femme, nommée Yu qui toujours l’accompagnait, et un excellent cheval nommé Tchoei, que toujours il montait ; le roi Hiang chanta donc tristement ses généreux regrets; il fit sur lui-même ces vers : « Ma force déracinait les montagnes ; mon énergie dominait le monde ; Les temps ne me sont plus favorables ; Tchoei ne court plus ; Si Tchoei ne court plus, que puis-je faire ? Yu ! Yu ! Qu'allez-vous devenir ? » Il chanta plusieurs stances et sa belle femme chantait avec lui. Le roi Hiang versait d’abondantes larmes ; tous les assistants pleuraient et aucun d’eux ne pouvait lever la tête pour le regarder. Puis le roi Hiang monta à cheval, et, avec une escorte d’environ huit cents cavaliers excellents de sa garde, il rompit, à la tombée de la nuit, le cercle qui l’enserrait, sortit du côté du sud, et galopa jusqu’au jour…

Le roi Hiang (Xiang Yu n.n.) avait établi son camp et élevé des retranchements à Kai-hia : ses soldats étaient mal nourris et épuisés. L’armée de Han et les troupes des seigneurs renfermèrent dans un cercle de plusieurs rangs d'épaisseur. De nuit, le roi Hiang entendit que de toutes parts, dans l’armée de Han, on chantait des chants de Tch’ou ; il en fut fort effrayé et dit : « Han a-t-il gagné à lui toute la population de Tch’ou ? Comment va-t-il tant de gens de Tch’ou ? » Le roi Hiang se leva alors pendant la nuit pour boire dans sa tente ; il avait une belle femme, nommée Yu qui toujours l’accompagnait, et un excellent cheval nommé Tchoei, que toujours il montait ; le roi Hiang chanta donc tristement ses généreux regrets; il fit sur lui-même ces vers : « Ma force déracinait les montagnes ; mon énergie dominait le monde ; Les temps ne me sont plus favorables ; Tchoei ne court plus ; Si Tchoei ne court plus, que puis-je faire ? Yu ! Yu ! Qu'allez-vous devenir ? » Il chanta plusieurs stances et sa belle femme chantait avec lui. Le roi Hiang versait d’abondantes larmes ; tous les assistants pleuraient et aucun d’eux ne pouvait lever la tête pour le regarder. Puis le roi Hiang monta à cheval, et, avec une escorte d’environ huit cents cavaliers excellents de sa garde, il rompit, à la tombée de la nuit, le cercle qui l’enserrait, sortit du côté du sud, et galopa jusqu’au jour…

Le roi Hiang (Xiang Yu n.n.) mena ses soldats du côté de l’est; arrivé à Tong-Tch’en il n’avait plus que vingt- huit cavaliers. Les cavaliers de Han qui le poursuivaient étaient au nombre de plusieurs milliers. Le roi Hiang estima qu’il ne pouvait plus échapper ; il dit à ses cavaliers : « Huit années se sont écoulées depuis le moment où j’ai commencé la guerre jusqu’à maintenant ; j’ai livré en personne plus de soixante-dix batailles ; ceux qui m’ont résisté, je les ai écrasés ; ceux qui m’ont attaqué, je les ai soumis ; je n’ai jamais été battu ; j’ai donc possédé l’empire en m’en faisant le chef. Cependant voici maintenant en définitive à quelle extrémité je suis réduit ; c’est le Ciel qui me perd ; ce n’est point que j’aie commis quelque faute militaire… Alors il divisa ses cavaliers en quatre bandes qu’il disposa sur quatre fronts ; l’armée de Ban le tenait enfermé dans un cercle de plusieurs rangs d’épaisseur ; le roi Hiang dit à ses cavaliers : « Je vais, en votre honneur, m’emparer de ce général que voilà. » Il ordonna à ses cavaliers sur les quatre fronts de descendre’ à fond de train et leur fixa trois lieux de rendez-vous à l'est de la montagne. Puis le roi Hiang descendit au galop en poussant de grands cris ; l’armée de Han se mit en déroute et il coupa aussitôt la tête à un général de Han…. Le roi Hiang lui-même avait reçu plus de dix blessures ; en se retournant, il aperçut Lu Ma-t'ong capitaine des cavaliers de Han et lui dit: « N’êtes- vous pas une de mes anciennes connaissances ? » Ma-t’ong le dévisagea et, le montrant à Wang, il lui dit : « Celui-là est le roi Hiang. » Le roi Hiang dit alors : « J’ai entendu dire que Han avait mis à prix ma tête, (promettant pour elle) un millier d’or et une terre de dix mille foyers ; je vous donne cet avantage. » Â ces mots, il se coupa la gorge et mourut.

The question is not whether China becomes the most powerful nation on earth, but rather, how long it will take her to achieve this status… (1958 n.n.) China… need not to fight to become the most powerful.

Hero is the name others give a man when they have a need to mask his flaws.

How could someone live with the belief that the pain inflicted on those she loved had no just cause?

La sfârșitul lui august (1991 n.n.), la scurt timp după ce Parlamentul ucrainean votase în favoarea independenței, Elțin își instruise purtătorul de cuvânt să anunțe că, dacă Ucraina și alte republici își declarau independența, atunci Rusia avea dreptul de a deschide discuția despre granițele ei cu aceste state. Purtătorul de cuvânt al lui Elțin a subliniat că Peninsula Crimeea și regiunile estice ale Ucrainei, inclusiv regiunea minieră Donbass, ar fi putut face subiectul unei asemenea discuții. Dacă Ucraina insista să devină independentă, atunci urma să se confrunte cu o amenințare: împărțirea teritoriului ei. Elțin a trimis o delegație deosebit de importantă, condusă de vicepreședintele său, generalul Alexandr Ruțkoi, ca să forțeze Ucraina să-și retragă declarația. Dar ucrainenii s-au ținut tari pe poziții, iar Ruțkoi s-a întors la Moscova cu mâna goală. Șantajul eșuase, iar Elțin nu avea nici ambiția politică, nici resursele necesare pentru a-și duce amenințarea la bun sfârșit.

Nn omns qu habent citharam sunt citharoed.

Iris praecepta sunt haec: honest vvere, alterum nn laedere, suum cuique tribuere. (Justinian Inst. 1.1:

In prncipi erat Verbum et Verbum erat apud Deum et Deus erat Verbum. Hoc erat in prncipi apud Deum: omnia per ipsum facta sunt et sine ips factum est nihil quod factum est. In ips vta erat et vta erat lx hominum, et lx in tenebrs lcet et tenebrae eam nn comprehendrunt.

Quid est enim fids nisi crdere quod nn vids? (Augustine Evang. Iohan.

Cr nn bsio t, Philaen? Calva es. Cr nn bsio t, Philaen? Rfa es. Cr nn bsio t, Philaen? Lusca es. Martial Epig. 2.33: The Epigrams are usually referenced, as here, by book and poem number; this poem, targeted at poor Philaenis, had an obscene denouement in its fourth and final verse, which I have dutifully omitted! The striking repetition, the technical term for which is ANAPHORA, was a favorite poetic and rhetorical device, typically used to achieve some sort of emphasis. Meter: hendecasyllabic, an “11-syllable” verse rhythm often employed by Catullus and Martial.

un poeta latinoamericano que al llegar la noche se echa en su jergón y sueña nn sueño maravilloso que atraviesa países y años un sueño maravilloso que atraviesa enfermedades y ausencias

Among them were the so-called NN prisoners, held in almost total isolation. To discourage resistance in northern and western Europe, Hitler had ordered that some suspects should secretly be deported to Germany, never to be seen again by their families; they would disappear in “night and fog” (Nacht und Nebel, or NN).

I don’t even know what I am anymore. A little bit of grief. A little bit of anger. A little bit of nightmares. A little bit of missing her. A cocktail of suppressed emotions.

avvszhvhdzsvhdvzhsvdhzvdhvzshdvhzsdjANkanSKNskJHskjKSjkAJskJALSkANlNASlASA ASA SaJSnjABsjjbzjbjbajbjasbjabdjabsjbdasdjsnxcbvmznkaoweqeyuwrioyiwoeriowe nn imcoxoqmoe oqm uocmoc qw qw c crhc c herioqhehqechq he q c ceqoh ceoh c hf, g,fgnd nffhw iha eaieuaieudue ff ei fuia dopaojpaada idau ia ea eeaehiahiawhdihdiaihdhd ihdiaoaidiawiawie eiaejc ce iaeieica a caeiuaeouo acsojoa e iehioahehadoahdoadh hdohdoaod vvszhvhdzsvhdvzhsvdhzvdhvzshdvhzsdjANkanSKNskJHskjKSjkAJskJALSkANlNASlASA ASA SaJSnjABsjjbzjbjbajbjasbjabdjabsjbdasdjsnxcbvmznkaoweqeyuwrioyiwoeriowe nn imcoxoqmoe oqm uocmoc qw qw c crhc c herioqhehqechq he q c ceqoh ceoh c hf, g,fgnd nffhw iha eaieuaieudue ff ei fuia dopaojpaada idau ia ea eeaehiahiawhdihdiaihdhd ihdiaoaidiawiawie eiaejc ce iaeieica a caeiuaeouo acsojoa e iehioahehadoahdoadh hdohdoaod vvszhvhdzsvhdvzhsvdhzvdhvzshdvhzsdjANkanSKNskJHskjKSjkAJskJALSkANlNASlASA ASA SaJSnjABsjjbzjbjbajbjasbjabdjabsjbdasdjsnxcbvmznkaoweqeyuwrioyiwoeriowe nn imcoxoqmoe oqm uocmoc qw qw c crhc c herioqhehqechq he q c ceqoh ceoh c hf, g,fgnd nffhw iha eaieuaieudue ff ei fuia dopaojpaada idau ia ea eeaehiahiawhdihdiaihdhd ihdiaoaidiawiawie eiaejc ce iaeieica a caeiuaeouo acsojoa e iehioahehadoahdoadh hdohdoaod

His mouth opens, as if he’s trying to say something, his lips shaping, no sound coming from them until he’s whispering, “Ol… Ol… N-N…

I saw it coming, and I still cried. I thought when you left, you'd leave my mind. And I don't want to hate you, but you chose your pride. When I needed a hug, you held a knife. But I still wish we had more time. It must be crazy, right?

The Void is Unavoidable, Be it as Small as an Atom or as Vast as the Universe.

Quand Ts'in (Qin n.n.) eut dispersé les royaumes combattants et qu’il régna sur l’empire, sa conduite ne changea pas, son gouvernement ne se modifia pas ; c’est pourquoi il obtint des résultats différents lorsqu’il fit des conquêtes et lorsqu’il les conserva ; il était isolé en possession (de l'empire), et c’est pourquoi on pouvait attendre sa perte imminente. Supposez que le roi de Ts’in eût administré les affaires suivant les principes des générations anciennes et qu’il eût suivi les traces des Yn (Shang n.n.) et des Tcheou (Zhou n.n.) dans la direction qu’il donna à son gouvernement ; quand bien même dans la suite il y aurait eu un souverain dissolu et arrogant, la calamité de la ruine et du péril ne se serait point produite. C’est pourquoi quand les trois dynasties fondèrent leur empire, leur renommée fut éclatante et leur œuvre dura longtemps. Maintenant, lorsque Eul-che (Qin Er Shi n.n.) (de la dynastie) Ts'in prit le pouvoir, dans l'empire il n'y eut personne qui ne tendit le cou pour observer comment il gouvernerait; en effet, celui qui a froid apprécie fort des vêtements grossiers, celui qui a faim trouve agréable au goût la lie du vin et l'enveloppe du grain; l'empire retentissait de plaintes, c'était une ressource pour le nouveau souverain: cela signifie qu'auprès d'un peuple accablé il est aisé de passer pour bon.

Si Eul-che (Qin Er Shi n.n.) s’était conduit comme un souverain ordinaire et avait confié les charges aux hommes loyaux et sages, si les sujets et le souverain avaient eu les mêmes sentiments et avaient pris en pitié le malheur du monde, si, quand il était encore vêtu de blanc, (Eul-che) avait réparé les fautes de l’empereur son prédécesseur, s’il avait divisé son territoire et distribué son peuple de façon à donner des fiefs aux descendants des plus méritants entre ses sujets, s'il avait fondé des royaumes et établi des princes de manière à honorer l'empire, s'il avait vidé les prisons et épargné les supplices, relâché ceux qui avaient été condamnés comme parents complices' et ceux qui avaient été condamnés comme calomniateurs, et renvoyé chacun dans son village, s'il avait répandu le contenu de ses greniers et distribué ses richesses afin de secourir les personnes abandonnées et misérables, s'il avait restreint les taxes et diminué les corvées afin d'aider le peuple en détresse, s'il avait adouci les lois et modéré les châtiments afin de sauve- garder l'avenir, il aurait fait que tous les habitants de l'empire auraient pu se corriger, qu'ils auraient redoublé de vertu et auraient réformé leurs actions, que chacun aurait veille sur sa propre conduite, que les espérances de la multitude du peuple auraient été satisfaites; puis, grâce au prestige et à la bienfaisance qu'il aurait exercés sur l'empire, l'empire tout entier se serait rassemblé autour de lui. Alors, à l’intérieur des mers, tous auraient été contents et chacun se serait trouvé heureux de son sort ; on n’aurait eu qu’une crainte, celle d’un changement ; même s’il y avait eu des fourbes dans le peuple, ils n’auraient pu distraire le cœur du souverain ; même s’il y avait eu des ministres déshonnêtes, ils n’auraient pu décevoir son intelligence ; le fléau des cruautés et des troubles aurait donc pris fin. Eul-che ne suivit point cette ligne de conduite, mais aggrava la situation par son manque de raison. Il ruina le temple ancestral aux yeux du peuple ; il recommença à construire le palais Ngo-pang; il multiplia les châtiments et aggrava les supplices ; ses officiers gouvernèrent avec la dernière rigueur ; les récompenses et les punitions furent injustes; les taxes et les impôts furent immodérés ; l'empire fut accablé de corvée; les officiers ne purent maintenir l'ordre ; les cent familles se trouvèrent à toute extrémité et le souverain ne les recueillit pas et n'eut pas pitié d'elles. A la suite de cela, la perversité surgit de toutes parts et l’empereur et ses sujets se trompèrent mutuellement. Ceux qui avaient encouru des condamnations étaient en foule ; ceux qui avaient été mutilés et suppliciés s’apercevaient de loin les uns les autres sur les routes, et l’empire en souffrait. Depuis, les princes et les hauts dignitaires jus- qu'au commun peuple, tous étaient tourmentés de l’idée de leur propre danger et se trouvaient personnellement dans une situation très pénible. Aucun d’eux ne se sentait à l’aise dans la place qu’il occupait ; aussi était-il facile de les ébranler. C’est pourquoi Tch’en Ché (Chen Sheng n.n.) sans avoir besoin d’être sage comme T’ang et Ou' (Wu n.n.), sans être au préalable élevé en dignité comme les ducs ou les marquis, n’eut qu’à agiter, le bras à Ta-tsé pour que l’empire entier lui répondit comme l’écho, car son peu-pie était en danger.

Ainsi les anciens rois avaient discerné révolution du commencement et de la fin, et reconnu les raisons de la conservation et de la ruine ; c’est pourquoi dans leur conduite de pasteurs du peuple, ils s’appliquaient à lui assurer le repos et c’était tout. Même quand il se trouvait dans l’empire des sujets rebelles, ceux-ci ne trouvaient pas des secours qui leur répondissent comme l’écho. Aussi dit-on : Le peuple qui est en repos est capable de pratiquer la justice ; le peuple qui est en danger se tourne facilement au mal. C'est une parole qui s’applique ici. Quand un homme a pour dignité celle de Fils du Ciel et pour richesse l’empire, s’il ne peut éviter lui-même d’être massacré » c’est qu’il a méconnu les causes qui maintiennent droit et celles qui renversent ; telle fut l’erreur de Eul-che (Qin Er Shi n.n.).

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