Ofa Quotes

I consider my ability to arouse enthusiasm among my people the greatest asset I possess, and the way to develop the best that is in a person is by appreciation and encouragement. THerei s nothing else that so kills the ambitions ofa person as criticism from superiors. I never criticize anyone. I believe in giving a person incentive to work. So I am anxious to praise but loath to find fault. If I like anything, I am hearty in my appreciation and lavish in my praise

Oceania is vast, Oceania is expanding, Oceania is hospitable and generous, Oceania is humanity rising from the depths of brine and regions of fire deeper still, Oceania is us. We are the sea, we are the ocean…

This is it?” I asked. “This is going to keep away an uber-powerful dream entity? It looks like a prop from The Blair Witch Project.” “It can’t force her away,” he said. “Nothing can. But it might make her think twice. It’s more of...a repellent.” “Like citronella?” He rolled his eyes. “Yes, like citronella.

My faith in the expertise of physicists like Richard Feynman, for instance, permits me to endorse—and, if it comes to it, bet heavily on the truth of—a proposition that I don't understand. So far, my faith is not unlike religious faith, but I am not in the slightest bit motivated to go to my death rather than recant the formulas of physics. Watch: E doesn't equal mc2, it doesn't, it doesn't! I was lying, so there!

Without repentance, there is no real progress or improvement in life. Pretending there is no sin does not lessen its burden and pain. Suffering for sin does not by itself change anything for the better. Only repentance leads to the sunlit uplands ofa better life.

Just as the sea is an open and ever flowing reality, so should our oceanic identity transcend all forms of insularity, to become one that is openly searching, inventive, and welcoming.

I hate it when people talk like friendship is less than other kinds of-as though it's some sort of runner-up prize for people who can't have sex. I had a boyfriend once, but I never liked being with him the way I like being with you." I held his gaze, refusing to falter or look away." You're one of the best friends I've ever had, Milo. And that is everything to me.

That the past is ahead, in front of us, is a conception of time that helps us retain our memories and to be aware of its presents. What is behind us [the future] cannot be seen and is liable to be forgotten readily. What is ahead of us [the past] cannot be forgotten so readily or ignored, for it is in front of our minds' eyes, always reminding us of its presence. The past is alive in us, so in more than a metaphorical sense the dead are alive - we are our history.

To establish and to sustain an advanced culture, we need to avoid being debilitated either by error or by ignorance. We need to know—and, of course, we must also understand how to make productive use of—a great many truths.

One of the more positive aspects of our existence in Oceania is that truth is flexible and negotiable, despite attempts by some of us to impose political, religious, and other forms of absolutionism. Versions of truth may be accepted for particular purposes and moments, only to be reversed when circumstances demand other versions; and we often accede to things just to stop being bombarded, and then go ahead and do what we want to do anyway.

The attentive, caring, and wise voice ofa supportive adult gets internalized and becomes part of the youth’s own voice. —National Research Council

I worked all day in back ofa hot van snipping off dog balls, I can cut one more pair. (Dark City Lights)

...The duty of the individual is to accept No rule, t be the intitiator of his own acts, to be responsible. Only if he does so will the society live, and change, and adapt, and survive. We are not subjects of a State founded upon law, but membrs ofa society foudned upon revolution. Revolution is our obligationl our hope of evolution. The Revolution is in the individual spirit, or it is nowhere. It is for all, or it is nothing. If it seen as having any end, it will never truly being.' We can't stop here. We must go on. We must take the risks

In a sense, those critics who claim we are not working a fifteen-hour week because we have chosen consumerism over leisure are not entirely off the mark. They just got the mechanics wrong. We're not working harder because we're spending all our time manufacturing PlayStations and serving each other sushi. Industry is being increasingly robotized, and the real service sector remains flat at roughly 20 percent of overall employment. Instead, it is because we have invented a bizarre sadomasochistic dialectic whereby we feel that pain in the workplace is the only possible justification for our furtive consumer pleasures, and, at the same time, the fact that our jobs thus come to eat up more and more of our waking existence means that we do not have the luxury of--as Kathi Weeks has so concisely put it--"a life," and that, in turns means that furtive consumer pleasures are the only ones we have time to afford.

But on another, more potent level, the work of horror really is a dance—a moving, rhythmic search. And what it’s looking for is the place where you, the viewer or the reader, live at your most primitive level. The work of horror is not interested in the civilized furniture of our lives. Such a work dances through these rooms which we have fitted out one piece at a time, each piece expressing—we hope!—our socially acceptable and pleasantly enlightened character. It is in search of another place, a room which may sometimes resemble the secret den of a Victorian gentleman, sometimes the torture chamber of the Spanish Inquisition . . . but perhaps most frequently and most successfully, the simple and brutally plain hole of a Stone Age cave-dweller. Is horror art? On this second level, the work of horror can be nothing else; it achieves the level of art simply because it is looking for something beyond art, something that predates art: it is looking for what I would call phobic pressure points. The good horror tale will dance its way to the center of your life and find the secret door to the room you believed no one but you knew of—as both Albert Camus and Billy Joel have pointed out. The Stranger makes us nervous . . . but we love to try on his face in secret.

Beau Eaton, don’t you dare pick something huge.” I turn to face her now. She shakes her head at me as I walk backward, straight into the waiting arms of . . . a giant stuffed raccoon. The biggest toy they’ve got. “Why not, future Mrs. Eaton?” I call back, grinning so hard my cheeks hurt. “You love that massive rock I put on your finger, don’t you?

Mattis was particularly exasperated and alarmed, telling close associates that the president acted like—and had the understanding of—“a fifth or sixth grader.

I only like to recommend books that are happy and cheerful. ... I know there are sad things out in the world ... but I just don't want to dwell on them. I just stick my head in the sand. I don't want to face the facts. All the scientists are determined to tell us what the moon is made of and what the stars are ... and why there are rainbows ... but I just don't want to know. When i wish on a star, I don't need to know what it's made of--as for me, when a thing is beautiful what does it matter why? I never get tired of looking at the moon. One night it is small and round as a shiny, ice-cold, white marble and the next it's a big soft yellow moon. How can we be bored when nature gives us so many wonders to look at?

Let the names of Whig and Tory be extinct; and let none other be heard among us, than those of a good citizen; an open and resolute friend; and a virtuous supporter of the RIGHTS of MANKIND, and of the FREE AND INDEPENDANT STATES OF AMERICA.

The trans-phenomenal reality of love would be, not that of a positive being who is without doubt, but that of...a lack...the other person as occupying the entire horizon of my life and not as a positive being. Love is the same thing as privation.

And were they still like that, she wondered--these new girls, this new generation? Did they still feel one thing and do another? Did they still only want to be wanted? Were they still objects of desire instead of--as Howard might put it--desiring subjects?

The good horror tale will dance its way to the center of your life and find the secret door to the room you believed no one but you knew of--as both Albert Camus and Billy Joel have pointed out, The Stranger makes us nervous…but we love to try on his face in secret.

I stepped into the passage. I was aware of...a reluctance. Nothing major. Not a big don't for God's sake go in there siren. Merely a note of caution, spiraling up from the deep back brain, a little like the feeling I'd had while sitting along early the previous morning.

To me, this book is sort of like a snakeskin. A snakeskin is something you might find on the side of the road and make something out of—a belt, say, or a hatband. The snake itself heads off doing more snake stuff—getting it on with lady snakes, eating rats, making more snakeskins, et cetera.

Let’s say our Republican overlords can convince us that these were just personal quirks of a “black swan” leader who kept us from the horror of…a former secretary of state, U.S. senator, and First Lady becoming president. To avoid the nightmare of having a president who had actually spent decades preparing for the job, it was necessary to nominate a reality-TV figure who talked openly of his desire to have sex with his own daughter and lectured Republican members of Congress on Article XII of the Constitution, which exists only in his mind. This positions Donald Trump as the Necessary Monster history demanded to save the Republican Party.

The essence of this detrimental effect is a confusion in the child’s concept of his own self-esteem—basic feelings of inferiority, conflict, confusion in his self-image, resentment, hostility towards himself, hostility towards whites, intensification of … a desire to resolve his basic conflict by sometimes escaping or withdrawing.

At the General Assembly of the United Nations in New York in 2012, just a fortnight after the murder of the American ambassador in Benghazi, President Obama talked about the YouTube video his administration were then still saying was behind the attacks. Talking about the excerpt ofa film called Innocence of Muslims, the President of the United States said, before the world’s assembly, ‘The future must not belong to those who slander the prophet of Islam.’ He didn’t say why it ‘must not’ belong to them any more than it ‘must not’ belong to the South Park creators who made The Book of Mormon or the ageing Monty Python team who made The Life of Brian. But the question was left to dangle.

to human nature as it was created. So some time after the creation, there must have been a fall. Confirmation for this view was sought in the Scriptures, and some found it in the story of the lustful angels that sexually assaulted mortal women in Genesis 6:1-4. But this interpretation of the origin of sin was largely replaced by finding the fall in the story of Adam and Eve. According to Williams, the fact that there were two different explanations of the fall in ancient Israel is a confirmation that neither story is the real source or basis of the doctrine ofa fall. Moreover, the interpretation of the two accounts as stories of a fall belongs to popular Jewish religious thought, rather than to the official teachers. According to Williams, the stories are the clothing for the previous

What you learn about high standards is how important they are to any organization. No one looks around and says, “Where is that mediocre team? That’s what I want to be part of—a mediocre team.” I don’t care whether you are flipping hamburgers, washing cars, playing sports, or in the military. Everyone wants to be part of something special. Everyone wants to be a valued member of a great organization. And the only way to be a great organization is to set high standards and expect people to live up to those standards.

Oh, and you must not forget the Kris Kringle. The child must believe in him until she reaches the age of six." "Mother, I know there are no ghosts or fairies. I would be teaching the child foolish lies." Mary spoke sharply. "You do not know whether there are not ghosts on earth or angels in heaven." "I know there is no Santa Claus." "Yet you must teach the child that these things are so." "Why? When I, myself, do not believe?" "Because," explained Mary Rommely simply, "the child must have a valuable thing which is called imagination. The child must have a secret world in which live things that never were. It is necessary that she believe. She must start out by believing in things not of this world. Then when the world becomes too ugly for living in, the child can reach back and live in her imagination. I, myself, even in this day and age, have great need of recalling the miraculous lives of the Saints and the great miracles that have come to pass one arty. Only by having these things in my mind can I live beyond what I have to live for." "The child will grow up and find out things for herself. She will know that I lied. She will be disappointed." "This is what is called learning the truth. It is a good thing to learn the truth one's self. To first believe with all your heart, and then not to believe, is good too. It fattens the emotions and makes them stretch. When as a woman life and people disappoint her, she will have had practice in disappointment and it will not come so hard. In teaching your child, do not forget that suffering is good too. It makes a person rich in character." "If that is so," commented Katie bitterly, "then we Rommelys are rich." "We are poor yes. We suffer. Our way is very hard. But we are better people because we know of the things I have told you. I could not read but I told you of all of the things I learned from living. You must tell them to your child and add on to them such things as ou will learn as you grow older." "What more must I teach the child?" "The child must be made to believe in heaven. A heaven, not filled with flying angels with God on a throne...but a heaven which means a wondrous place that people may dream of--as of a place where desires come true. This is probably a different kind of religion. I do not know.

If you’re in this conversation, and you’re not in this conversation with an intention towards love—with an intention towards building and finding relationship—then it’s not the place for you to have the conversation. I hate saying that. I want to have this fierce conversation with you because I believe in connection as love, because I want to be liberated from this space in which I have to disappear because you’re inhabiting that body like the pain, the guilt, the suffering, the generations of pain and suffering, the generations of shame and guilt. Like the [realization that] “Oh, my God. This has all been going on and I’m grown up and haven’t even seen this.” That must just be devastating. I feel for white folks when I reach that place where I think, “Wow, I can’t feel as you.” But I feel for you. So we’re suffering. LAMA ROD: Mm-hm. REV. ANGEL: And the only reason you should be in community spaces having the conversation is because you are invested in the community; you’re invested in love. You’re not just trying to teach somebody or fix someplace or something. If you’re not coming to this from your open heart of love and desire to connect, even if it’s funky and awkward and you can’t get the words right and you mess it up, then you should go someplace else where you can actually feel safe enough and invested enough to have those conversations from a place of—a place of love towards love. From love towards love. LAMA ROD: Mm-hm. Yeah, I think both of us get the label of being angry. That’s why I have to keep saying “love.” Traditionally for us, that’s the way that people have shut us down. [They] put that wall up and go, “Oh, you’re angry. You don’t make any sense.” That’s why we’ve integrated love. But we have to practice through these labels of being angry. REV.

And no amount of “deconstruction” helps here: the ultimate formof idolatry is the deconstructive purifying of this Other, so that all thatremains of the Other is its place, the pure form of Otherness as theMessianic Promise. It is here that we encounter the limit of decon-struction: as Derrida himself has realized in the last two decades, themore radical a deconstruction is, the more it has to rely on its inher-ent undeconstructible condition of deconstruction, the messianicpromise of Justice.This promise is the true Derridean object of belief,and Derrida’s ultimate ethical axiom is that this belief is irreducible,“undeconstructible.” Thus Derrida can indulge in all kinds of para-doxes, claiming, among other things, that it is only atheists who trulypray—precisely by refusing to address God as a positive entity, theysilently address the pure Messianic Otherness. Here one should em-phasize the gap which separates Derrida from the Hegelian tradition:It would be too easy to show that, measured by the failure to establishliberal democracy, the gap between fact and ideal essence does notshow up only in . . . so-called primitive forms of government, theoc-racy and military dictatorship....But this failure and this gap alsocharacterize,a prioriand by definition,all democracies, including theoldest and most stable of so-called Western democracies. At stake hereis the very concept of democracy as concept of a promise that can onlyarise in such a diastema(failure, inadequation, disjunction, disadjust-ment, being “out of joint”).That is why we always propose to speak ofa democracy to come,not of a futuredemocracy in the future present, noteven of a regulating idea, in the Kantian sense, or of a utopia—at leastto the extent that their inaccessibility would still retain the temporalform of a future present,of a future modality of the living present.15Here we have the difference between Hegel and Derrida at its purest:Derrida accepts Hegel’s fundamental lesson that one cannot assert theinnocent ideal against its distorted realization.This holds not only fordemocracy, but also for religion—the gap which separates the idealconcept from its actualization is already inherent to the concept itself:just as Derrida claims that “God already contradicts Himself,” that anypositive conceptual determination of the divine as a pure messianicpromise already betrays it, one should also say that “democracy already139 contradicts itself.” It is also against this background that Derrida elab-orates the mutual implication of religion and radical evil:16radical evil(politically: “totalitarianism”) emerges when religious faith or reason(or democracy itself) is posited in the mode of future present. Against Hegel, however, Derrida insists on the irreducible excess inthe ideal concept which cannot be reduced to the dialectic betweenthe ideal and its actualization: the messianic structure of “to come,”the excess of an abyss which can never be actualized in its determinatecontent. Hegel’s own position here is more intricate than it may ap-pear: his point is not that, through gradual dialectical progress, onecan master the gap between the concept and its actualization, andachieve the concept’s full self-transparency (“Absolute Knowing”).Rather, to put it in speculative terms, his point is to assert a “pure”contradiction which is no longer the contradiction between theundeconstructible pure Otherness and its failed actualizations/determinations, but the thoroughly immanent “contradiction” whichprecedes any Otherness.

writing that “morality is nothing other (and therefore nothing more!) than obedience to customs, of whatever kind they may be.” Central to “tradition” is the idea of a “higher authority which one obeys, not because it commands what is useful to us, but because it commands.” Such commands are conceived to come from a “higher intellect which here commands … an incomprehensible, indefinite power, of something more than personal.” Nietzsche envisaged with a great deal of plausibility that a tradition is maintained by obedience to a higher authority: one obeys commands of that supposed higher authority—not because one wants to do so, but simply because of the fear of the authority. One complies “despite of the private desires and advantages” that acting otherwise might serve.

could offer everything I’d dreamed of—a deep connection, lazy afternoons in each other’s arms, traveling, and so much more. I couldn’t wait for him to get home, so we could spend more time together.

This was unheard of—a father doing these things with a child that was not a son! Where my mother would instruct me on cooking and cleaning and tell stories about brides, my father showed me the mystery of hammers and explained the customs of our people.

By this maxim they refer to the action of a witch when he blows from his mouth a spray ofwater on the fowl's wing which has been placed at his feet by the messenger ofa deputy. When the witch blows water on the wing he 'cools' his witchcraft. By performing this simple rite he ensures that the sick man will recover and also that he will himself escape vengeance.

It is a truth universally acknowledged, that a single man in possession of a good fortune must be in want of a wife. However little known the feelings or views of such a man may be on his first entering a neighbourhood, this truth is so well fixed in the minds of the surrounding families, that he is considered as the rightful property of some one or other of their daughters…

Of course the black rascal was my guide to the guerilla Clark's hiding place. My force was compelled to follow a narrow path across the swamp. Any deviation from the track, only wide enough for one horseman, was almost certain death. Quagmires were bottomless.... It occurred to me that we had traveled ten or fifteen, when the negro had said we need only go eight miles.... Within twenty minutes I heard the report ofa pistol, and riding rapidly forward I encountered a corporal, who said that the negro had taken advantage of his perfect knowledge of the paths through the swamp, and of the different appearances of miry and of hard ground, and had separated himself and the sergeant from the main body of my command, and that the "black rascal had shot the sergeant dead and disappeared. " 077)

the abandoning of art, as a practice, as an idea, is also an abandonment of..as J. M. Bernstein put it: “its function as a form of resistance, a reminder, a placeholder, for the claim of sensuous particularity, and so nature, against the claim of self authorizing mindedness.

Mahler was superstitious about composers dying after their ninth symphony, as Beethoven did. To avoid the curse, he composed The Song of the Earth, a song cycle for tenor, soprano, and orchestra, immediately after his eighth symphony, and a year later he wrote his actual ninth symphony. It didn't work. Mahler died ofa throat infection shortly thereafter.

Imagine… Picture… Visualise What if… I have a vision of…(a politician’s favourite.) What would it be like if… See in your mind’s eye… Suppose… Pretend (the word all children use when starting a game.)

Will we trust him? That’s the obvious question after God reveals himself to fearful people. Whose kingdom are you seeking? Do you trust the King who is also your Father? Dangers abound, and life is comprised of hourly risks, but the real issue behind worry is that of spiritual allegiances. Our answer? “Sort of…a little…usually.” We sort of want the kingdom, and we sort of want to trust the King—until life gets precarious. When everything is going well and the storehouses are full, we trust him. But when there is nothing for tomorrow, we panic and track down the address of another god who can give us enough for tomorrow and the next day too. Whom do I trust? Where is my faith? Those are the questions that all worriers must ask, yet all of us already know the answer. Our trust is divided. We don’t put all our eggs in one basket—even God’s—because that’s too risky. Our trust might not pay off the way we hope. We are reluctant to simply say to our Father, “I am yours,” and stop worrying. Jesus knows this. Fear and worry reveal that our faith is indeed small. If you are looking to plumb the depths of worry, you can find it in your mixed allegiances. You trust God for some things but not others. You trust him for heaven but not for earth. Edward T. Welch

The president left. Among the principals there was exasperation with these questions. Why are we having to do this constantly? When is he going to learn? They couldn’t believe they were having these conversations and had to justify their reasoning. Mattis was particularly exasperated and alarmed, telling close associates that the president acted like—and had the understanding of—“a fifth or sixth grader.

She looked out at the city. All of Tevanne was smeared with starlit smoke and steam, a ghostly cityscape sinking into the fog. The huge white campo walls surfaced among the ramble of the Commons like the bones ofa bleached whale. Behind them stood the towers of the campos, which glowed with soft, colorful luminescence. Among them was the Michiel clock tower, its face a bright, cheery pink, and beyond that was the Mountain of the Candianos, the biggest structure in all of Tevanne, a huge dome that reminded her of a fat, swollen tick, sitting in the center of the Candiano campo. She felt lonely, and small. Sancia had always been alone. But feeling lonely was different from just being alone.

Don't lose your heart. Don't lose your soul. Don't lose your compass, and that doesn't mean don't win. Win. Fight. Conquer. You have just as much right to success as anyone who works for it. It may be a jungle, and they may be lions..." She pauses, her eyes finding mine again, holding mine. But the daughter ofa lion is still a lion, and this is your domain.

He’s right, actually. I’m an awesome patient. As soon as I hear him on the stairs, I spit out the three capsules I stored in my cheek and bury them in the soil of the geranium. That’s what the thing’s dying of—a drug overdose.

Happy couples strive to be one another’s biggest fans. Hebrews 10:24 says, “Let us take thought of how to spur one another on to love and good works.” While it is possible to overdo appreciation, this rarely happens. As a marriage and family therapist, I have never seen—nor heard of—a partner complaining, “My spouse appreciates me too much.” So, make your praise sincere and voice your appreciation often.

Jean-le-Rond d’Alembert was born in Paris on November 16, 1717, and died there on October 29, 1783. He was the illegitimate son of a chevalier by the name of Destouches, and was abandoned by his mother on the steps ofa small church called St. Jean-le-Rond, from which his first name is taken. He grew up in the family of a glazier and his wife, and lived with his adoptive mother until she died in 1757. But his father paid for his education, which allowed him to be exposed to mathematics. Two essays written in 1738 and 1740 drew attention to his mathematical abilities, and he was elected to the French Academy in 1740. Most of his mathematical works were written there in the years 1743–1754, and his solution of the wave equation appeared in his paper: Recherches sur la courbe que forme une corde tendue mise en vibration, Hist. Acad. Sci. Berlin 3 (1747), 214–219.

Currently, these two pillars work very well on their own but don’t often work very well together, and their unification is generally accepted as one of science’s great contemporary challenges—the overcoming of which (in the form of some unifying equation) would be potentially deemed the theory of everything. Both of these pillars, however, appear to find themselves in a rather strange situation inside black holes, where neither seems to work. Based on Albert Einstein’s theory of general relativity, black holes create a singularity. However, a singularity is impossible. You can’t have an infinite density or infinite gravitational force or infinite anything in physics. Infinity, to our knowledge, cannot be real in a physical, measurable sense, and when it appears in equations, it’s essentially a sign of an error or impossibility. And thus, Einstein’s theory breaks down. At the minute scale of the singularity, typically quantum field theory would step in. But quantum field theory can’t work here either because it can’t yet explain gravity, and the functions of black holes and the singularity are primarily based on gravity. And so, it seems that somewhere between the edge and core of black holes is either the collapse of both theories, destroying much of our understanding of everything, or the unification of both theories, creating a supposed ultimate theory of everything. In this sense, the primary answer needed for the complete understanding of the universe happens to potentially be contained in a place that nothing can seem to ever enter and come out of—a final frontier of human knowledge guarded by a mammoth-sized, galactic beast.

Charles Royster analyzes this pursuit of model-based heroism as:   …a concern for… reputation in the word “honor. “ The term referred not simply to. conscience or self-esteem, but also to pub- lic acknowledgement of(a) claim to respect. To have honor and to be honored were very close, if not the same.374

By comparison, OFA paid Perkins Coie 174,725 dollars from January to August 2017.

Lanrezac finally spoke. He gave the order for a general retreat. He knew he would be taken for a “catastrophard” who must be got rid of—as indeed he was. His own account tells that he said to one of his officers: “We have been beaten but the evil is reparable. As long as the Fifth Army lives, France is not lost.” Although the remark has the ring of memoirs written after the event, it may well have been spoken. Fateful moments tend to evoke grandeur of speech, especially in French.

I almost forgot to mention another fox I know of—a very wicked fox indeed. But you are tired of hearing about foxes now, so I won't go on.

Oh, if you’d been there, you know you would have raised hell,” said Zaffre. Etoine shrugged. “I guess in the moment, I usually do. I just always expect something to stop me. That’s the trouble I’m afraid of—as if God will stop me. But if God wanted us to not raise hell, he would’ve made natural laws against it. You can’t go mistaking a human law for a natural law.” “You don’t believe in God,” said Zaffre. “I don’t really believe in laws either,” he said, and took another bite of the candy.

Nothing one has learned is ever a waste,” Jules assured her. “I guess so,” Ella agreed.

Jack discovered Scott was not so unique—he was just the first of a kind of white man Jack would meet more of—a type. “Rice queens” were what gay men called men like this, and so when one of Scott’s exes called him a rice king to Jack, he could never forget it.