Phrases To Integrate Quotes

There are certain phrases potent to make my blood boil -- improper influence! What old woman's cackle is that?" "Are you a young lady?" "I am a thousand times better: I am an honest woman, and as such I will be treated.

What one means by integrity, in the case of the novelist, is the conviction that he gives one that this is the truth. Yes, one feels, I should never have thought that this could be so; I have never known people behaving like that. But you have convinced me that so it is, so it happens. One holds every phrase, every scene to the light as one reads—for Nature seems, very oddly, to have provided us with an inner light by which to judge of the novelist’s integrity or disintegrity. Or perhaps it is rather that Nature, in her most irrational mood, has traced in invisible ink on the walls of the mind a premonition which these great artists confirm; a sketch which only needs to be held to the fire of genius to become visible. When one so exposes it and sees it come to life one exclaims in rapture, But this is what I have always felt and known and desired!

This must be our day to define the best of who we are and what we will stand for. Tonight, in the glow of gratitude for our free will, let us write down the words and phrases that describe our ideal identity. Put them on beautiful paper and in ink. Carry them everywhere. Look at these words, memorize them, verbalize them—become them. The more we align our actions with this identity, the more free, motivated, and whole we shall become. Life will feel brighter and more our own, more deep and satisfying. Destiny will smile on us and we will be welcomed into the gates of heaven as people of purpose and integrity.

One more thing, gentlemen, before I quit. Thomas Jefferson once said that all men are created equal, a phrase that the Yankees and the distaff side of the Executive branch in Washington are fond of hurling at us. There is a tendency in this year of grace, 1935, for certain people to use this phrase out of context, to satisfy all conditions. The most ridiculous example I can think of is that the people who run public education promote the stupid and idle along with the industrious — because all men are created equal, educators will gravely tell you, the children left behind suffer terrible feelings of inferiority. We know all men are not created equal in the sense some people would have us believe — some people are smarter than others, some people have more opportunity because they’re born with it, some men make more money than others, some ladies make better cakes than others — some people are born gifted beyond the normal scope of most men. But there is one way in this country in which all men are created equal — there is one human institution that makes a pauper the equal of a Rockefeller, the stupid man the equal of an Einstein, and the ignorant man the equal of any college president. That institution, gentlemen, is a court. It can be the Supreme Court of the United States or the humblest J.P. court in the land, or this honorable court which you serve. Our courts have their faults, as does any human institution, but in this country our courts are the great levelers, and in our courts all men are created equal. I'm no idealist to believe firmly in the integrity of our courts and in the jury system — that is no ideal to me, it is a living, working reality. Gentlemen, a court is no better than each man of you sitting before me on this jury. A court is only as sound as its jury, and a jury is only as sound as the men who make it up. I am confident that you gentlemen will review without passion the evidence you have heard, come to a decision, and restore this defendant to his family. In the name of God, do your duty. In the name of God, believe him.

Thus she is almost always a failure as a lawyer, for the law requires only an armament of hollow phrases and stereotyped formulae, and a mental habit which puts these phantasms above sense, truth and justice; and she is almost always a failure in business, for business, in the main, is so foul a compound of trivialities and rogueries that her sense of intellectual integrity revolts against it.

One holds every phrase, every scene to the light as one reads - for Nature seems, very oddly, to have provided us with an inner light by which to judge of the novelist’s integrity or disintegrity. Or perhaps it is rather that Nature, in her most irrational mood, has traced in invisible ink on the walls of the mind a premonition which these great artists confirm; a sketch which only needs to be held to the fire of genius to become visible. When one so exposes it and sees it come to life one exclaims in rapture, But this is what I have always felt and known and desired! And one boils over with excitement, and, shutting the book even with a kind of reverence as if it were something very precious, a stand-by to return to as long as one lives, one puts it back on the shelf […].

...America went off the track somewhere--back around the time of the Civil War, or pretty soon afterwards. Instead of going ahead and developing along the line in which the country started out, it got shunted off in another direction...Suddenly we realize that America has turned into something ugly...and the worst of it is the intellectual dishonesty which all this corruption has bred...People are afraid to think straight--afraid to face themselves...We've become like a nation of advertising men, all hiding behind catch phrases like "prosperity" and "rugged individualism" and "the American way." And the real things like freedom, and equal opportunity and the integrity and worth of the individual...they have become just words too.

The surest guide to the correctness of the path that women take is joy in the struggle. Revolution is the festival of the oppressed. For a long time there may be no perceptible reward for women other than their new sense of purpose and integrity. Joy does not mean riotous glee, but it does mean the purposive employment of energy in a self-chosen enterprise. It does mean pride and confidence. It does mean communication and cooperation with others based on delight in their company and your own. To be emancipated from helplessness and need and walk freely upon the earth that is your birthright. To refuse hobbles and deformity and take possession of your body and glory in its power, accepting its own laws of loveliness. To have something to desire, something to make, something to achieve, and at last something genuine to give. To be freed from guilt and shame and the tireless self-discipline of women. To stop pretending and dissembling, cajoling and manipulating, and begin to control and sympathize. To claim the masculine virtues of magnanimity and generosity and courage. It goes much further than equal pay for equal work, for it ought to revolutionise the conditions of work completely. It does not understand the phrase 'equality of opportunity', for it seems that the opportunities will have to be utterly changed and women's souls changed so that they desire opportunity instead of shrinking from it.

...So speaks Man-Creating. Then, instantly, it all changes, and from Man-Creating I become simply Man-Alive--a member of society, a friend and neighbor, a son and brother of the human race. And when I look at what I have done from this point of view, suddenly I feel lower than a dog. I see all the pain and anguish I have caused to people I know, and I wonder how I could have done it, and how there could possibly be any justification for it--yes, even if what I wrote had been as great as "Lear," as eloquent as "Hamlet"...For what integrity is there that is not tainted with human frailty? If only I could tell myself that every word and phrase and incident in the book had been created at the top of my bent and with the impartial judgment of unrancorous detachment! But I know it is not true. So many words came back to me, so many whip-lash phrases, that must have been written in a spirit that had nothing to do with art or my integrity. We are such stuff that dust is made of, and where we fail--we fail! Is there, then, no such thing as a pure spirit in creation?

Pay attention to the cues you’re using to judge what you have learned. Whether something feels familiar or fluent is not always a reliable indicator of learning. Neither is your level of ease in retrieving a fact or a phrase on a quiz shortly after encountering it in a lecture or text. (Ease of retrieval after a delay, however, is a good indicator of learning.) Far better is to create a mental model of the material that integrates the various ideas across a text, connects them to what you already know, and enables you to draw inferences.

Integrity, humor and patience were the three words for Atticus Finch. There was also a phrase for him: pick at random any citizen from Maycomb County and its environs, and ask him what he thought of Atticus Finch, and the answer would most likely be, "I never had a better friend.

Nations do not plunge at once into ruin - governments do not change suddenly - the causes which bring about the final blow, are scarcely perceptible in the beginning; but they increase in numbers, and in power; they press harder and harder upon the energies and virtue of a people; and the last steps only are alarmingly hurried and irregular. A republic without industry, economy, and integrity, is Samson shorn of his locks. A luxurious and idle republic! Look at the phrase! - The words were never made to be married together; every body sees it would be death to one of them.

...only very few - only humans, as far as we know - achieve the second level of transcendent movement. Through this, the environment is de-restricted to become the world as an integral whole of manifest and latent elements. The second step is the work of language. This not only builds the 'house of being' - Heidegger took this phrase from Zarathustra's animals, which inform the convalescent: 'the house of being rebuilds itself eternally'; it is also the vehicle for the tendencies to run away from that house with which, by means of its inner surpluses, humans move towards the open. It need hardly be explained why the oldest parasite in the world, the world above, only appears with the second transcendence.

Still allergic to PowerPoints and formal presentations, he insisted that the people around the table hash out issues from various vantages and the perspectives of different departments. Because he believed that Apple's great advantage was its integration of the whole widget- from design to hardware to software to content-he wanted all departments at the company to work together in parallel. The phrases he used were "deep collaboration" and "concurrent engineering." Instead of a development process in which a product would be passed sequentially from engineering to design to manufacturing to marketing and distribution, these various departments collaborated simultaneously. " Our method was to develop integrated products, and that meant our process had to be integrated and collaborative," Jobs said. This approach also applied to key hires. He would have candidates meet the top leaders-Cook, Tevanian, Schiller, Rubinstein, Ive- rather than just the managers of the department where they wanted to work. " Then we all get together without the person and talk about whether they'll fit in," Jobs said.

Integrity, humor, and patience were the three words for Atticus Finch. There was also a phrase for him: pick at random any citizen from Maycomb County and its environs, ask him what he thought of Atticus Finch, and the answer would most likely be, “I never had a better friend.” Atticus Finch’s secret of living was so simple it was deeply complex: where most men had codes and tried to live up to them, Atticus lived his to the letter with no fuss, no fanfare, and no soul-searching. His private character was his public character. His code was simple New Testament ethic, its rewards were the respect and devotion of all who knew him. Even his enemies loved him, because Atticus never acknowledged that they were his enemies. He was never a rich man, but he was the richest man his children ever knew.

Every year there was an important poetry contest at the fair of ‘Ukaz, just outside Mecca, and the winning poems were embroidered in gold on fine black cloth and hung on the walls of the Kabah. Muhammad’s followers would, therefore, have been able to pick up verbal signals in the text that are lost in translation. They found that themes, words, phrases, and sound patterns recurred again and again—like the variations in a piece of music, which subtly amplify the original melody, and add layer upon layer of complexity. The Qur’an was deliberately repetitive; its ideas, images, and stories were bound together by these internal echoes, which reinforced its central teaching with instructive shifts of emphasis. They linked passages that initially seemed separate, and integrated the different strands of the text, as one verse delicately qualified and supplemented others. The Qur’an was not imparting factual information that could be conveyed instantaneously. Like Muhammad, listeners had to absorb its teachings slowly; their understanding would grow more profound and mature over time, and the rich, allusive language and rhythms of the Qur’an helped them to slow down their mental processes and enter a different mode of consciousness.

One of the outstanding features of Vanni society was the degree of integration of disabled people into the mainstream. They could be seen actively participating in many spheres, carrying out work with grit and amazing agility. People with one arm would ride motorbikes with heavy loads behind them on their motorbikes. You would hardly have known that some people you worked with were missing a leg from below the knee. Disability had been normalized. Serving these people was the only prosthetic-fitting service in Vanni, Venpuraa. This also expanded its service with the introduction of new technology. A common phrase one heard even prior to the Mullivaikaal genocide was about so and so having a piece of shrapnel in some part of their body. Many people lived with such pieces in their body and suffered varying degrees of pain as a result. Visiting medical experts did their best to remove the ones causing the most severe pain.

Over the past few decades, we have developed euphemisms to help us forget how we, as a nation, have segregated African American citizens. We have become embarrassed about saying ghetto, a word that accurately describes a neighborhood where government has not only concentrated a minority but established barriers to its exit. We don’t hesitate to acknowledge that Jews in Eastern Europe were forced to live in ghettos where opportunity was limited and leaving was difficult or impossible. Yet when we encounter similar neighborhoods in this country, we now delicately refer to them as the inner city, yet everyone knows what we mean. (When affluent whites gentrify the same geographic areas, we don’t characterize those whites as inner city families.) Before we became ashamed to admit that the country had circumscribed African Americans in ghettos, analysts of race relations, both African American and white, consistently and accurately used ghetto to describe low-income African American neighborhoods, created by public policy, with a shortage of opportunity, and with barriers to exit. No other term succinctly describes this combination of characteristics, so I use the term as well.† We’ve developed other euphemisms, too, so that polite company doesn’t have to confront our history of racial exclusion. When we consider problems that arise when African Americans are absent in significant numbers from schools that whites attend, we say we seek diversity, not racial integration. When we wish to pretend that the nation did not single out African Americans in a system of segregation specifically aimed at them, we diffuse them as just another people of color. I try to avoid such phrases.

Such moments have been called “peak experiences” by the humanistic psychologist Dr. Abraham Maslow. Researching the common characteristics of persons having such experiences, he reports the following descriptive phrases: “He feels more integrated” [the two selves are one], “feels at one with the experience,” “is relatively egoless” [quiet mind], “feels at the peak of his powers,” “fully functioning,” “is in the groove,” “effortless,” “free of blocks, inhibitions, cautions, fears, doubts, controls, reservations, self-criticisms, brakes,” “he is spontaneous and more creative,” “is most here-now,” “is non-striving, non-needing, non-wishing … he just is.

In an artistic sense, cool came to refer to someone with a signature artistic style so integral as to exude an authentic mode-of-being in the world: Miles, Bogart, Brando, Eastwood, Greco, Elvis, Lady Day, Sinatra. Such a person created something from nothing and gave the world some new artistic or psychological 'equipment for living,' to use a phrase of Kenneth Burke's. A signature style is yours and can only be carried by you: it cannot be abstracted except through dilution and commodification since it reflects an individual's complex personal experience. In this sense, cool was 'making a dollar out of fifteen cents,' to pull another phrase from the Africa-American vernacular. Lester Young was once at a bar when a tenor saxophone solo floated out of the jukebox. 'That's me,' he said happily. As he listened his mood collapsed - he realized it was one of his many imitators. 'No, that's not me,' he said sadly. To steal someone else's sound or style and capitalize on it has always been un-cool, the pretense of posers.

I have made several comparisons... between modern and primitive man. Such comparisons... are essential to an understanding of the symbol-making propensities of man, and of the part that dreams play in expressing them. For one finds that many dreams present images and associations that are analogous to primitive ideas, myths, and rites. These dream images were called "archaic remnants" by Freud; the phrase suggests that they were psychic elements surviving in the human mind from ages long ago. This point of view is characteristic of those who regard the unconscious as a mere appendix of consciousness (or, more picturesquely, as a trash can that collects all the refuse of the conscious mind)... Further investigation suggested to me that this attitude is untenable and should be discarded. I found that associations and images of this kind are an integral part of the unconscious, and can be observed everywhere whether the dreamer is educated or illiterate, intelligent or stupid. They are not in any sense lifeless or meaningless "remnants." They still function, and they are especially valuable.

When we say that the Negro wants absolute and immediate freedom and equality, not in Africa or in some imaginary state, but right here in this land today, the answer is disturbingly terse to people who are not certain they wish to believe it. Yet this is the fact. Negroes no longer are tolerant of or interested in compromise. American history is replete with compromise. As splendid as are the words of the Declaration of Independence, there are disquieting implications in the fact that the original phrasing was altered to delete a condemnation of the British monarch for his espousal of slavery. American history chronicles the Missouri Compromise, which permitted the spread of slavery to new states; the Hayes-Tilden Compromise, which withdrew the federal troops from the South and signaled the end of Reconstruction; the Supreme Court' compromise in Plessy v. Ferguson, which enunciated the infamous "separate but equal" philosophy. These measures compromised not only the liberty of the Negro but the integrity of America. In the bursting mood that has overtaken the Negro in 1963, the word "compromise" is profane and pernicious.

The Negro had been deeply disappointed over the slow pace of school desegregation. He knew that in 1954 the highest court in the land had handed down a decree calling for desegregation of schools "with all deliberate speed." He knew that this edict from the Supreme Court had been heeded with all deliberate delay. At the beginning of 1963, nine years after this historic decision, approximately 9 percent of southern Negro students were attending integrated schools. If this pace were maintained, it would be the year 2054 before integration in southern schools would be a reality. In its wording the Supreme Court decision had revealed an awareness that attempts would be made to evade its intent. The phrase "all deliberate speed" did not mean that another century should be allowed to unfold before we released Negro children from the narrow pigeonhole of the segregated schools; it meant that, giving some courtesy and consideration to the need for softening old attitudes and outdated customs, democracy must press ahead, out of the past of ignorance and intolerance, and into the present of educational opportunity and moral freedom.

The French language is one of the most widespread languages in terms of its presence around the world. It is the only language that can be found to be used commonly in every single continent. You may or may not be aware of the fact that French is derived from Latin, along with many other languages that it is similar to such as Spanish and Italian. If you already have some knowledge of Spanish or Italian, then learning French could be quite a breeze for you. Many languages change over time as different dialects and forms come into practice simply because of time passing and people changing. The interesting thing about the French language though is that there is a governing body whose main mission is to keep and protect the French language as close to its origin as possible in terms of word additions and changes to things like grammar or sentence structure. There are many changes proposed and rejected by this governing body in an effort to maintain its integrity to the past. This is different from the English language as many new words are being added to the dictionary all the time as societies grow, change and develop. The French language and its prominence are growing rapidly as many of the countries where French is a primary language are developing countries and thus they are growing and changing. What this means for the French language is that it is also growing and becoming more widespread as these countries develop.

If I understand anything at all about this great symbolist, it is this: that he regarded only subjective realities as realities, as “truths”—that he saw everything else, everything natural, temporal, spatial and historical, merely as signs, as materials for parables. The concept of “the Son of God” does not connote a concrete person in history, an isolated and definite individual, but an “eternal” fact, a psychological symbol set free from the concept of time. The same thing is true, and in the highest sense, of the God of this typical symbolist, of the “kingdom of God,” and of the “sonship of God.” Nothing could be more un-Christian than the crude ecclesiastical notions of God as a person, of a “kingdom of God” that is to come, of a “kingdom of heaven” beyond, and of a “son of God” as the second person of the Trinity. All this—if I may be forgiven the phrase—is like thrusting one’s fist into the eye (and what an eye!) of the Gospels: a disrespect for symbols amounting to world-historical cynicism.... But it is nevertheless obvious enough what is meant by the symbols “Father” and “Son”— not, of course, to every one—: the word “Son” expresses entrance into the feeling that there is a general transformation of all things (beatitude), and “Father” expresses that feeling itself —the sensation of eternity and of perfection.—I am ashamed to remind you of what the church has made of this symbolism: has it not set an Amphitryon story at the threshold of the Christian “faith”? And a dogma of “immaculate conception” for good measure?... And thereby it has robbed conception of its immaculateness— The “kingdom of heaven” is a state of the heart—not something to come “beyond the world” or “after death.” The whole idea of natural death is absent from the Gospels: death is not a bridge, not a passing; it is absent because it belongs to a quite different, a merely apparent world, useful only as a symbol. The “hour of death” is not a Christian idea —“hours,” time, the physical life and its crises have no existence for the bearer of “glad tidings.”... The “kingdom of God” is not something that men wait for: it had no yesterday and no day after tomorrow, it is not going to come at a “millennium”—it is an experience of the heart, it is everywhere and it is nowhere.... This “bearer of glad tidings” died as he lived and taught—not to “save mankind,” but to show mankind how to live. It was a way of life that he bequeathed to man: his demeanour before the judges, before the officers, before his accusers—his demeanour on the cross. He does not resist; he does not defend his rights; he makes no effort to ward off the most extreme penalty—more, he invites it.... And he prays, suffers and loves with those, in those, who do him evil.... Not to defend one’s self, not to show anger, not to lay blames.... On the contrary, to submit even to the Evil One—to love him.... 36. —We free spirits—we are the first to have the necessary prerequisite to understanding what nineteen centuries have misunderstood—that instinct and passion for integrity which makes war upon the “holy lie” even more than upon all other lies.... Mankind was unspeakably far from our benevolent and cautious neutrality, from that discipline of the spirit which alone makes possible the solution of such strange and subtle things: what men always sought, with shameless egoism, was their own advantage therein; they created the church out of denial of the Gospels.... That mankind should be on its knees before the very antithesis of what was the origin, the meaning and the law of the Gospels—that in the concept of the “church” the very things should be pronounced holy that the “bearer of glad tidings” regards as beneath him and behind him—it would be impossible to surpass this as a grand example of world- historical irony—

One more thing, gentlemen, before I quit. Thomas Jefferson once said that all men are created equal, a phrase that the Yankees and the distaff side of the Executive branch in Washington are fond of hurling at us. There is a tendency in this year of grace, 1935, for certain people to use this phrase of context, to satisfy all conditions. The most ridiculous example I can think of is that people who run public education promote the stupid and idle along with the industrious—because all men are created equal, educators will gravely tell you, the children left behind suffer terrible feelings of inferiority. We know all men are not created equal in the sense some people would have us believe—some people are smarter than others, some people have more opportunity because they’re born with it, some men make more money than others, some ladies make better cake than others—some people are born gifted beyond the normal scope of men. But there is one way in this country which all men are created equal—there is one human institution that makes a pauper the equal of a Rockefeller, the stupid man equal of an Einstein, and an ignorant man equal of any college president. That institution, gentlemen, is a court. It can be the Supreme Court of the United States or the humblest J.P. court in the land, or this honourable court which you serve. Our courts have their faults, as does any human constitution, but in this country our courts are the great levellers, and in our courts all men are created equal. I’m no idealist to believe firmly in the integrity of our courts and in the jury system—that is no ideal to me, it is a living, working reality. Gentlemen, a court is no better than each man of you sitting before me on this jury. A court is only as sound as its jury, and a jury is only as sound as the men who make it up. I am confident that you gentlemen will review without passion the evidence you have heard, come to a decision, and restore this defendant to his family. In the name of God, do your duty.

There were years when I went to the movies almost every day, sometimes even twice a day, and they were the years between 1936 and the war, around the time of my adolescence. Those were years in which cinema was my world. It’s been said many times before that cinema is a form of escape, it’s a stock phrase intended to be a condemnation, and cinema certainly served that purpose for me back then. It satisfied a need for disorientation, for shifting my attention to another place, and I believe it’s a need that corresponds to a primary function of integration in the world, an essential phase in any kind of development. Of course there are other more substantial and personal ways of creating a different space for yourself: cinema was the easiest method and it was within reach, but it was also the one that instantly carried me farthest away. I went to the cinema in the afternoon, secretly fleeing from home, or using study with a classmate as an excuse, because my parents left me very little freedom during the months when school was in session. The urge to hide inside the cinema as soon as it opened at two in the afternoon was the proof of true passion. Attending the first screening had a number of advantages: the half-empty theater, it was like I had it all to myself, would allow me to stretch out in the middle of the third row with my legs on the back of the seat in front of me; the hope of returning home without anyone finding out about my escape, in order to receive permission to go out once again later on (and maybe see another film); a light daze for the rest of the afternoon, detrimental to studying but advantageous for daydreaming. And in addition to these explanations that were unmentionable for various reasons, there was another more serious one: entering right when it opened guaranteed the rare privilege of seeing the movie from the beginning and not from a random moment toward the middle or the end, because that was what usually happened when I got to the cinema later in the afternoon or toward the evening.

As the rhetoric and power structures of old dissolve, from monarchy to capitalism to the space between a vocalized phrase and its indefinable mental inclination, this urge becomes heightened. And eventually, this conflict absorbs and finds its home within that foundation from whence it is borne, and from where its impact will fractal into every other component of power and being; the place where this dysphoria and this exchange occurs, now that we have unloosed the stop from our pressured throats, of the place it occurs, of the place it will be fought, of the place where it matters most- the mind. Because Mind as we know it and matter itself are no longer so perceptually separate. You are reading these words right now, but how? The voice is no longer an element confined in expression to the physical body. I press buttons with letters on them, just as my tongue presses the palate of my mouth as my diaphragm rises and I have told you something by the sound of my voice, I tell you something now, and you hear me, as we both engage with a device rooted in external reality- a computer screen, or the fluorescent face of a silicon phone- and you cannot tell me that Mind and this device through which we Know the things and engage with things and express things of the nature which the Mind is crafted by and through- are separate. Tell me you are not already integrated with this device you hold in your hands. Now this- this nexus- will be the stage where the battles of yore, which were fought upon dirt and in the sand and in lush, wild forests with sticks and spears and gunpowder, will now meet and address each other by name, and where they will wreak change with their fury as war is waged for territory of a different kind. And because of this, congratulations- you will be the stage, you will be the weapon, you will stand in the crossfire of wars that are not your own, as men always have through history and time, and “war” will be a different kind of thing. And, staying true to another law of humankind, like bronze, like iron, like steel, the same things that forge our tools will also craft our weapons. We don’t need nukes. We have the internet.

Alapana In manodharma sangita, the principal vehicle of exploring a raga’s identity is the alapana, which in Sanskrit means ‘to speak, address, convey, communicate’. In the context of classical music, alapana is the opening of a raga that brings forth all of its facets without the use of other elements, like sahitya or tala. The focus of this exercise is entirely on the exploration of the raga. How does one explore a raga? We have already discussed what a raga is and the various factors that go into the making of its identity. A musician should have internalized the different facets of a raga before attempting to present an alapana in that raga. The resources needed for internalizing a raga lie, of course, in the numerous compositions that have been created by vaggeyakaras in the raga. In order to present the raga in an alapana, the musician needs clarity regarding the essential svaras, phrases and movements. A similar internalization exists in the mind of the musically attuned listener. In this commonality of cognition between the musician and listener is the raga’s identity. It is this internalized rendering of a raga that best reflects what is referred to as the musician’s manodharma. So closely integrated is the singer’s manodharma with the raga’s identity in an alapana that the alapana becomes synonymous with the raga.

If children conform to the standards set by their peers, in the seventies and eighties the peer pressure for black children to keep with their own was intense. Before desegregation, “acting white” was a phrase no one had ever heard with regard to school involvement or academics. Yet in the wake of busing, it rose to become one of the most hurtful insults one black student could level at another. Talking white, dressing white, being enthusiastic about anything “white” was forsaking one’s own. For the thirty-eight black students at Vestavia, there was the black cafeteria table and there were the other cafeteria tables, and it was one or the other. There was no going back and forth.

Thus, Paul establishes the exhortation for wifely submission, not simply as a cultural norm to uphold, but as an integral component of the Christian life. It is significant to observe that Paul uses the phrase “in the Lord” in verses 18 and 20, in connection with the instruction for wives to submit to their husbands and the instruction for children to obey their parents. But the phrase is absent in verse 22 where slaves are told to obey their earthly masters.282

Via our machines— be it phone, television, or computer— we receive an enormous amount of information every day. But we don’t have the time, the energy, and the emotional resilience to deal with all of this information. We do triage as best we can, but we still are flooded with more stimulation than we can process and integrate. Still, many people are hooked. Scientists have discovered that every time we hear the blip or ding of an e-mail or text message a small amount of dopamine is released into our brains. We humans are programmed to be curious and it is natural to want to know more, more, and more. Therapists have coined a phrase for a new addiction: FOMO, or “fear of missing out.

We now know that the atoms in our bodies were forged in nuclear reactions in stellar furnaces, spewed into the universe in supernovae explosions, and incorporated into our bodies through the long process of the evolution of life over the last 3.8 billion years on Earth. We recognize that after death, our bodily atoms will be dispersed once again through the universe, recycled to once again become star stuff in a cycle of events that will end only with the death of the universe itself. We are part and parcel of the universe, and at the hour of our death when we return to the universe, the old phrase [...] “earth to earth, ashes to ashes, dust to dust” need only be slightly altered to “earth to earth, ashes to ashes, stardust to stardust” to be literally true. Cosmic evolution provides us with a master narrative in which our own birth, life, and death are integral parts of the universe, without recourse to the supernatural.

If we negate ourselves and completely plunge into the objective world around us, all oppositions cease. The phrase goes, “The holy man has no self; and, therefore, everything becomes the holy man.” By making ourselves empty and plunging deep into the surrounding world to be integrated with things, the surrounding world will in turn become ourselves. We and the world thus will be one, and we will be masters everywhere.

was in 1954 that the Supreme Court ruled on Brown v. Board of Education of Topeka, declaring segregated schools inherently unequal and therefore unconstitutional. In a subsequent ruling in 1955, the Court ordered school boards to eliminate segregation “with all deliberate speed.” Much of the South translated that phrase loosely to mean whenever they got around to it, which meant a time frame closer to a decade than a semester. One county in Virginia—Prince Edward County—closed its entire school system for five years, from 1959 to 1964, rather than integrate. The state funneled money to private academies for white students. But black students were left on their own. They went to live with relatives elsewhere, studied in church basements, or forwent school altogether. County supervisors relented only after losing their case in the U.S. Supreme Court, choosing finally to reopen the schools rather than face imprisonment. It would take more than fifteen years before most of the South conceded to the Brown ruling and then only under additional court orders. “This was passionately opposed,” wrote the Chickasaw Historical Society, “not only by most of the whites—but by some of the blacks as well.” That sentiment, if true, would have been explained away by the blacks who left as an indication that the blacks who stayed may have been more conciliatory than many of the people in the Great Migration. It wasn’t until the 1970–71 school year that integration finally came to Chickasaw County, and then only after a 1969 court order, Alexander v. Holmes, that gave county and municipal schools in Mississippi until February 1970 to desegregate. But even that deadline would be extended for years for particularly recalcitrant counties. All

Sexual freedom-especially pornography, which is sexual free speech-is an integral part of the battle for women's freedom. The censoring of sexual words and images does not simply lead to the suppression of women's sexual rights. It is an attempt to control women themselves. For women's rights have traditionally been phrased in terms of their sexuality: marriage, abortion, and birth control. To surrender one iota of women's control over their own sexual expression is to deny that it is their sexuality in the first place.

The Fourfold Wisdom consists of the Wisdom of a Big Round Mirror, the Wisdom of Equality, the Wisdom of True Perceiving, and the Wisdom of True Working. These may be thought of as the four aspects of the workings of wisdom. The first, Wisdom of a Big Round Mirror, pertains to the primal wisdom which is bright and clear all over like a big round mirror. It may be deemed as the essence of the mind, in which Heaven and Earth are one with us as in the phrase “the light of the great, round mirror brimming with black.” It alludes to the oneness of myriads of things. The second, Wisdom of Equality, is the wisdom in which it can be seen that all things in existence possess a nature that is equal. This kind of wisdom alludes to the mountains, rivers, grasses, trees, and all things as equally embodying the wisdom and virtues of Tathagata. The third, Wisdom of True Perceiving, is said to be the wisdom which makes one observe the delicate operations of all beings by means of the analysis of their ways of existence, their structures, their forms, their actions, and so forth. The fourth is the Wisdom of True Working. It is the wisdom capable of making our sense perception function properly, as in the case of the eyes seeing and the nose smelling. The operation of this kind of wisdom for universal salvation points to the integration of enlightenment and action, namely, the oneness of knowledge and conduct.

The purpose of the tarot is to empower the Seeker, never to harm. (...) How do you phrase the truth in a way that will empower rather than harm? This is an essential skill that every tarot practitioner must develop. In fact, the subject matter requires its own full length book.

Always be careful to phrase a reading in a way that is both truthful and motivational. If the practitioner is unable to do so effectively, then the practitioner should not read for others. The purpose of the tarot is to guide and inspire people to better their own situations.

A common comma error occurs when an e-mail or letter greeting is structured: Hey Jane, Hi Pete, Hello everyone, Howdy stranger, Jane, Pete, everyone, and stranger here are direct addresses that should be set off with commas. Right: Hey, Jane. Right: Hi, Pete. Right: Hello, everyone. Right: Howdy, stranger. Note that these greetings follow a different grammatical structure from the classic Dear John, or Dear Sirs, in which the word dear is an adjective and therefore part of the direct address (part of the noun phrase). Unlike hey and hello, dear is not a complete thought. So it makes sense to follow Dear John with a comma, thereby integrating it into the first sentence of the e-mail or letter. But Hey, Jane and Hi, Pete are complete sentences that can be followed by periods or other terminal punctuation.

coherence, the magnifying effect of one factor upon another. In reading about the flywheel, I couldn’t help but think of the principle of coherence.” However you phrase it, the basic idea is the same: Each piece of the system reinforces the other parts of the system to form an integrated whole that is much more powerful than the sum of the parts. It is only through consistency over time, through multiple generations, that you get maximum results.

A lit forearm, laughter, food of the gods. Thus are our memories compressed, integrated into sparkling jewels to be embedded in the limited space of our minds. A scene is turned into a mnemonic, a conversation reduced to a single phrase, a day distilled to a fleeting feeling of joy.

Please remember that optimism and pessimism are definitions of the world, and that our own reactions on the world, small as they are in bulk, are integral parts of the whole thing, and necessarily help to determine the definition. They may even be the decisive elements in determining the definition. A large mass can have its unstable equilibrium overturned by the addition of a feather's weight; a long phrase may have its sense reversed by the addition of the three letters n-o-t. This life is worth living, we can say, since it is what we make it, from the moral point of view; and we are determined to make it from that point of view, so far as we have anything to do with it, a success.

The scribes and Pharisees “began to reason” (dialogizesthai); we might also construe this as “rationalize,” and it would make sense of their discourse as to purpose. They see the evidence that, for Jesus, forgiveness is somehow integral to the man’s healing and see the healing itself therefore as blasphemy, since they believe that none but God can forgive sins (5:21). As a species of legal reasoning, given the eyewitness evidence they have chosen to exclude (a miracle has taken place and must owe to some power greater than human reason), their logic is, ironically, “reasonable.” This is one of those instances of which one may, however, say with Lord Peter Wimsey (in Dorothy Sayers’s novel Whose Body?), “There is nothing you can’t prove, if only your outlook is sufficiently limited.” Jesus knows their mind and motive and reveals them to themselves with one devastating question, “Why are you reasoning in your hearts?” (5:22)—a phrase indicating that he knows well enough that their motive has malice—followed by another: “Which is easier, to say, ‘Your sins are forgiven you’ or to say, ‘Rise up and walk’?” (5:23).

The Greek poet Archilochus once observed that the fox knows many things, but the hedgehog knows one important thing—a phrase later made famous by the philosopher Isaiah Berlin. Bogle was the quintessential hedgehog. He always believed in one big thing with a fiery passion. He had the integrity and intellectual suppleness to shift positions, though. When he was later confronted with his change of heart on the merits of active investing, he quoted the economist John Maynard Keynes: “When the facts change, I change my mind. What do you do, sir?

The talking points would spell out American policy in light of the Iraqi threats. Mack reviewed the document and passed it upstairs for clearance at higher levels at State and the White House. He received no edits and heard no concerns. “We remain determined to ensure the free flow of oil,” the final statement said. “We also remain strongly committed to supporting the individual and collective self-defense of our friends in the Gulf with whom we have deep and longstanding ties.” The reference to unnamed “friends” was intended to include Kuwait, even though the U.S. had no formal defense pact with the kingdom. “The United States takes no position on the substance of the bilateral issues concerning Iraq and Kuwait,” the document stated. This had been the default U.S. position for decades. Still, Washington was “committed” to the “sovereignty and integrity of the Gulf states.” With some effort, this phrasing could be read as a threat to use force if the Gulf states were attacked. Yet it was all deliberately vague—a plain vanilla flavor of professional diplomacy-speak.[29] Mack

Thus are our memories compressed, integrated into sparkling jewels to be embedded in the limited space of our minds. A scene is turned into a mnemonic, a conversation reduced to a single phrase, a day distilled to a fleeting feeling of joy.

Personal integrity. You hold yourself to a certain standard of morals and ethics and accountability. You develop a code of conduct for yourself, rather than just abiding by the one that you were conditioned to. You are able to look at choices objectively, even when the circumstances are difficult. You realize the importance of the phrase “the road to hell was paved with good intentions…

[each] confess those sins by which he remembers that he has mortally offended his Lord and God; whilst the other sins, which do not occur to him after diligent thought, are understood to be included as a whole in that same confes sion." 6 The last-quoted phrase is of great dogmatic importance,, inasmuch as it demands a merely formal (not a material) integrity of confession and declares that mortal sins omitted without fault are forgiven by what theologians call indirect remission. The holy Synod does not, how ever, deny that confession may be difficult, but says that the difficulty is counterbalanced " by many and great advantages and consolations.

The number of units this mental space can hold is more or less seven (as indicated earlier), depending on the length and complexity of each unit. The units may be numbers, letters, words, phrases, ideas, and images.

Trust is built on follow-through. The onus is on the leader to demonstrate the value of their word. A promise fulfilled by action is worth more than any clever turn of phrase or clichéd leadership saying.

Are these not the phrases you hear kids declaring? Whenever you hear yourself using these words and/ or phrases, you are in the meadow of a million bulls! To recreate one's life as extraordinary is to acknowledge failing as healthy. Failing is an integral element in the art of being unbeatable. It is also a secret. The more comfortable you become at failing, the less time you'll need to recover. The faster you recover from each failure, the faster you'll be able to RE-create your life to be extraordinary. If you are uncomfortable with this idea, no doubt you are someone who is interested in winning all the time. If winning is all that interests you, I suggest you find a game of which you are currently proficient and keep playing it. This will ensure that you will constantly win.

The head of the IMF is charged with sexual assault. If that term confuses you take out the word “sexual” and just focus on “assault,” on violence, on the refusal to treat someone as a human being, on the denial of the most basic of human rights, the right to bodily integrity and self-determination. “The rights of man” was one of the great phrases of the French Revolution, but it’s always been questionable whether it included the rights of women.

I speak the Truth, that's who I am"...This phrase is often a declaration by some, a sign of strength, or integrity. But...There are truths about me that are none of your business. There are truths about you that are none of my business, either. If I were to use yours against you, or you use mine against me, we would indeed be speaking the truth, but it would not erase the hatred and meanness that also describes us. There is no strength in that. And there's sure no integrity in it either

A lit forearm, laughter, food of the gods. Thus are our memories compressed, integrated into sparkling jewels to be embedded in the limited space of our minds. A scene is turned into a mnemonic, a conversation reduced to a single phrase, a day distilled to a fleeting feeling of joy. Time’s arrow is the loss of fidelity in compression. A sketch, not a photograph. A memory is a re-creation, precious because it is both more and less than the original. *

11 — I have explained where Wagner belongs—not in the history of music. What does he signify nevertheless in that history? The emergence of the actor in music: a capital event that invites thought, perhaps also fear. In a formula: "Wagner and Liszt."— Never yet has the integrity of musicians, their "authenticity," been put to the test so dangerously. One can grasp it with one's very hands: great success, success with the masses no longer sides with those who are authentic,—one has to be an actor to achieve that!— Victor Hugo and Richard Wagner—they both prove one and the same thing: that in declining civilizations, wherever the mob is allowed to decide, genuineness becomes superfluous, prejudicial, unfavorable. The actor, alone, can still kindle great enthusiasm.— And thus it is his golden age which is now dawning—his and that of all those who are in any way related to him. With drums and fifes, Wagner marches at the head of all artists in declamation, in display and virtuosity. He began by convincing the conductors of orchestras, the scene-shifters and stage-singers, not to forget the orchestra:—he "redeemed" them from monotony .... The movement that Wagner created has spread even to the land of knowledge: whole sciences pertaining to music are rising slowly, out of centuries of scholasticism. As an example of what I mean, let me point more particularly to Riemann's [Hugo Riemann (1849-1919): music theoretician] services to rhythmic; he was the first who called attention to the leading idea in punctuation—even for music (unfortunately he did so with a bad word; he called it "phrasing"). All these people, and I say it with gratitude, are the best, the most respectable among Wagner's admirers—they have a perfect right to honor Wagner. The same instinct unites them with one another; in him they recognize their highest type, and since he has inflamed them with his own ardor they feel themselves transformed into power, even into great power. In this quarter, if anywhere, Wagner's influence has really been beneficial. Never before has there been so much thinking, willing, and industry in this sphere. Wagner endowed all these artists with a new conscience: what they now exact and obtain from themselves, they had never extracted before Wagner's time—before then they had been too modest. Another spirit prevails on the stage since Wagner rules there: the most difficult things are expected, blame is severe, praise very scarce—the good and the excellent have become the rule. Taste is no longer necessary, nor even is a good voice. Wagner is sung only with ruined voices: this has a more "dramatic" effect. Even talent is out of the question. Expressiveness at all costs, which is what the Wagnerian ideal—the ideal of décadence—demands, is hardly compatible with talent. All that is required for this is virtue—that is to say, training, automatism, "self-denial." Neither taste, voices, nor gifts: Wagner's stage requires one thing only—Teutons! ... Definition of the Teuton: obedience and long legs ... It is full of profound significance that the arrival of Wagner coincides in time with the arrival of the "Reich": both actualities prove the very same thing: obedience and long legs.— Never has obedience been better, never has commanding. Wagnerian conductors in particular are worthy of an age that posterity will call one day, with awed respect, the classical age of war. Wagner understood how to command; in this, too, he was the great teacher. He commanded as the inexorable will to himself, as lifelong self-discipline: Wagner who furnishes perhaps the greatest example of self-violation in the history of art (—even Alfieri, who in other respects is his next-of-kin, is outdone by him. The note of a Torinese). 12 The insight that our actors are more deserving of admiration than ever does not imply that they are any less dangerous ... But who could still doubt what I want,—what are the three demands for which my my love of art has compelled me?

In her book Molecules of Emotion, Dr. Pert describes her own work and that of other scientists, which shows how peptides help create a flow of information across all systems of the body. Dr. Pert makes this analogy: “Peptides are the sheet music containing the notes, phrases, and rhythms that allow the orchestra—your body—to play as an integrated entity. And the music that results is the tone or feeling you experience subjectively as your emotions.” 21

Table 6.1 Skill Categories Skill Category Description Comment Determining the Meaning of Words (Word Meaning) Student determines the meaning of words in context by recognizing known words and connecting them to prior vocabulary knowledge. Student uses a variety of skills to determine the meaning of unfamiliar words, including pronouncing words to trigger recognition, searching for related words with similar meanings, and analyzing prefixes, roots, and suffixes. This skill category includes more than just lexical access, as word identification and lexical recall are combined with morphological analyses. Understanding the Content, Form, and Function of Sentences (Sentence Meaning) Student builds upon an understanding of words and phrases to determine the meaning of a sentence. Student analyzes sentence structures and draws on an understanding of grammar rules to determine how the parts of speech in a sentence operate together to support the overall meaning. Student confirms that his or her understanding of a sentence makes sense in relationship to previous sentences, personal experience, and general knowledge of the world. This skill category focuses on the syntactical, grammatical, and semantic case analyses that support elementary proposition encoding and integration of propositions across contiguous sentences. Understanding the Situation Implied by a Text (Situation Model) Student develops a mental model (i.e., image, conception) of the people, things, setting, actions, ideas, and events in a text. Student draws on personal experience and world knowledge to infer cause-and-effect relationships between actions and events to fill in additional information needed to understand the situation implied by the text. This skill category is a hybrid of the explicit text model and the elaborated situation model described by Kintsch (1998). As such, category three combines both lower-level explicit text interpretation and higher-level inferential processes that connect the explicit text to existing knowledge structures and schemata. Understanding the Content, Form, and Function of Larger Sections of Text (Global Text Meaning) Student synthesizes the meaning of multiple sentences into an understanding of paragraphs or larger sections of texts. Student recognizes a text’s organizational structure and uses that organization to guide his or her reading. Student can identify the main point of, summarize, characterize, or evaluate the meaning of larger sections of text. Student can identify underlying assumptions in a text, recognize implied consequences, and draw conclusions from a text. This skill category focuses on the integration of local propositions into macro-level text structures (Kintsch & van Dijk, 1978) and more global themes (Louwerse & Van Peer, 2003). It also includes elaborative inferencing that supports interpretation and critical comprehension, such as identifying assumptions, causes, and consequence and drawing conclusions at the level of the situation model. Analyzing Authors’ Purposes, Goals, and Strategies (Pragmatic Meaning) Student identifies an author’s intended audience and purposes for writing. Student analyzes an author’s choices regarding content, organization, style, and genre, evaluating how those choices support the author’s purpose and are appropriate for the intended audience and situation. This skill category includes contextual and pragmatic discourse analyses that support interpretation of texts in light of inferred authorial intentions and strategies.

The term “unbegotten” (agen[n]ētos) was to carry much of the weight of this newfound clarity on the radical difference between God and the world. This development constituted an agitation or break within the flow of Christian experience inasmuch as it needed to be creatively integrated with another fundamental principle of Christian experience, the primacy of Jesus as Lord. According to everyone’s understanding of Scripture, even the preexistent Christ was begotten, caused by the Father. Moreover, although Creator, he was also closely associated with creation, as its paradigm, “the beginning of God’s works” (Prov. 8:22; cf. Col. 1:17). In a fairly standard interpretation of the latter scriptural phrase, Origen explains that “in this very subsistence of wisdom there was implicit every capacity and form of the creation that was to be.”[95] How then to reconcile the primacy of Christ, closely bound with his double relation to both God and creation, with this newly maximized sense of divine primacy—the radical difference between God and world and God’s absolute priority and freedom from any kind of posteriority (or being caused)? In the tensions evoked by these questions, a reexamination and reintegration of the elements of Christian experience was being called forth.

• SHE WAS CLEANING UP the dishes on the picnic table when Marshall and Stenko finally came out of the motor home. Marshall had done the tour of The Unit so many times, for so many people, that his speech was becoming smooth and well rehearsed. Fellow retired RV enthusiasts as well as people still moored to their jobs wanted to see what it looked like inside the behemoth vehicle: their 2009 45-foot diesel-powered Fleetwood American Heritage, which Marshall simply called “The Unit.” She heard phrases she’d heard dozens of times, “Forty-six thousand, six hundred pounds gross vehicle weight . . . five hundred horses with a ten-point-eight-liter diesel engine . . . satellite radio . . . three integrated cameras for backing up . . . GPS . . . bedroom with queen bed, satellite television . . . washer/dryer . . . wine rack and wet bar even though neither one

For years the Christian education community has used the term “biblical worldview integration” to describe efforts to teach every subject from a biblical perspective. It’s time to retire that phrase. Why? Because if the Bible is God’s special revelation for everyone, everywhere, all the time, then it isn’t something we integrate into whatever else we’re doing. It’s something we immerse ourselves in; any other truth rises out of it. God’s Word isn’t a partial truth that dovetails with other, “not-from-God” truths. God’s Word is true truth. Here’s a new way to phrase the mission of Christian education: biblical worldview immersion.