Plural Form Of Quotes

Behold yon miserable creature. That Point is a Being like ourselves, but confined to the non-dimensional Gulf. He is himself his own World, his own Universe; of any other than himself he can form no conception; he knows not Length, nor Breadth, nor Height, for he has had no experience of them; he has no cognizance even of the number Two; nor has he a thought of Plurality, for he is himself his One and All, being really Nothing. Yet mark his perfect self-contentment, and hence learn this lesson, that to be self-contented is to be vile and ignorant, and that to aspire is better than to be blindly and impotently happy.

Suffering is a form of knowledge. It tells us what is wrong with our world.

He often referred to the female gender in plural form, as if they did not exist except in batches.

Let’s face it - English is a crazy language. There is no egg in eggplant nor ham in hamburger; neither apple nor pine in pineapple. English muffins weren’t invented in England or French fries in France. Sweetmeats are candies while sweetbreads, which aren’t sweet, are meat. We take English for granted. But if we explore its paradoxes, we find that quicksand can work slowly, boxing rings are square and a guinea pig is neither from Guinea nor is it a pig. And why is it that writers write but fingers don’t fing, grocers don’t groce and hammers don’t ham? If the plural of tooth is teeth, why isn’t the plural of booth beeth? One goose, 2 geese. So one moose, 2 meese? One index, 2 indices? Doesn’t it seem crazy that you can make amends but not one amend? If you have a bunch of odds and ends and get rid of all but one of them, what do you call it? If teachers taught, why didn’t preachers praught? If a vegetarian eats vegetables, what does a humanitarian eat? In what language do people recite at a play and play at a recital? Ship by truck and send cargo by ship? Have noses that run and feet that smell? How can a slim chance and a fat chance be the same, while a wise man and a wise guy are opposites? You have to marvel at the unique lunacy of a language in which your house can burn up as it burns down, in which you fill in a form by filling it out and in which an alarm goes off by going on. English was invented by people, not computers, and it reflects the creativity of the human race (which, of course, isn’t a race at all). That is why, when the stars are out, they are visible, but when the lights are out, they are invisible. And finally, why doesn't "buick" rhyme with "quick"?

Let no one reduce to tears or reproach This statement of the mastery of God, Who, with magnificent irony, gave Me at once both books and night Of this city of books He pronounced rulers These lightless eyes, who can only Peruse in libraries of dreams The insensible paragraphs that yield With every new dawn. Vainly does the day Lavish on them its infinite books, Arduous as the arduous manuscripts Which at Alexandria did perish. Of hunger and thirst (a Greek story tells us) Dies a king amidst fountains and gardens; I aimlessly weary at the confines Of this tall and deep blind library. Encyclopedias, atlases, the East And the West, centuries, dynasties Symbols, cosmos and cosmogonies Do walls proffer, but pointlessly. Slow in my shadow, I the hollow shade Explore with my indecisive cane; To think I had imagined Paradise In the form of such a library. Something, certainly not termed Fate, rules on such things; Another had received in blurry Afternoons both books and shadow. Wandering through these slow corridors I often feel with a vague and sacred dread That I am another, the dead one, who must Have trodden the same steps at the same time. Which of the two is now writing this poem Of a plural I and of a single shadow? How important is the word that names me If the anathema is one and indivisible? Groussac or Borges, I see this darling World deform and extinguish To a pale, uncertain ash Resembling sleep and oblivion

In this pilgrimage in search of modernity I lost my way at many points only to find myself again. I returned to the source and discovered that modernity is not outside but within us. It is today and the most ancient antiquity; it is tomorrow and the beginning of the world; it is a thousand years old and yet newborn. It speaks in Nahuatl, draws Chinese ideograms from the 9th century, and appears on the television screen. This intact present, recently unearthed, shakes off the dust of centuries, smiles and suddenly starts to fly, disappearing through the window. A simultaneous plurality of time and presence: modernity breaks with the immediate past only to recover an age-old past and transform a tiny fertility figure from the neolithic into our contemporary. We pursue modernity in her incessant metamorphoses yet we never manage to trap her. She always escapes: each encounter ends in flight. We embrace her and she disappears immediately: it was just a little air. It is the instant, that bird that is everywhere and nowhere. We want to trap it alive but it flaps its wings and vanishes in the form of a handful of syllables. We are left empty-handed. Then the doors of perception open slightly and the other time appears, the real one we were searching for without knowing it: the present, the presence.

ABSTRACT THOUGHTS in a blue room; Nominative, genitive, etative, accusative one, accusative two, ablative, partitive, illative, instructive, abessive, adessive, inessive, essive, allative, translative, comitative. Sixteen cases of the Finnish noun. Odd, some languages get by with only singular and plural. The American Indian languages even failed to distinguish number. Except Sioux, in which there was a plural only for animate objects. The blue room was round and warm and smooth. No way to say warm in French. There was only hot and tepid If there's no word for it, how do you think about it? And, if there isn't the proper form, you don't have the how even if you have the words. Imagine, in Spanish having to assign a sex to every object: dog, table, tree, can-opener. Imagine, in Hungarian, not being able to assign a sex to anything: he, she, it all the same word. Thou art my friend, but you are my king; thus the distinctions of Elizabeth the First's English. But with some oriental languages, which all but dispense with gender and number, you are my friend, you are my parent, and YOU are my priest, and YOU are my king, and YOU are my servant, and YOU are my servant whom I'm going to fire tomorrow if YOU don't watch it, and YOU are my king whose policies I totally disagree with and have sawdust in YOUR head instead of brains, YOUR highness, and YOU may be my friend, but I'm still gonna smack YOU up side the head if YOU ever say that to me again; And who the hell are you anyway . . .?

There are congregations on nearly every corner. I'm not sure we need more churches. What we need is a church. I say one church is better than fifty. I have tried to remove the plural form churches from my vocabulary, training myself to think of the church as Christ did, and as the early Christians did. The metaphors for her are always singular – a body, a bride. I heard one gospel preacher say it like this, as he really wound up and broke a sweat: "We've got to unite ourselves as one body. Because Jesus is coming back, and he's coming back for a bride not a harem.

... sexual abuse by the mother is considered to he one of the most traumatic forms of abuse. In some ways it's the ultimate betrayal.

Those who voted in 2016 to be represented yet again by this form of violence, the 62 percent of white men and 47 percent of white women, a plurality, how am I to understand them?

plural is generally formed from the singular by the addition of s or es.

Behold yon miserable creature. That Point is a Being like ourselves, but confined to the non-dimensional Gulf. He is himself his own World, his own Universe; of any other than himself he can form no conception; he knows not Length, nor Breadth, nor Height, for he has had no experience of them; he has no cognizance even of the number Two; nor has he a thought of Plurality; for he is himself his One and All, being really Nothing. Yet mark his perfect self-contentment, and hence learn his lesson, that to be self-contented is to be vile and ignorant, and that to aspire is better than to be blindly and impotently happy. Now listen.

The way grief takes many forms, as tears or pinwheels. The way the word haystack never conjures up the same image twice. The way we assume all tears taste the same. The way our sadness is plural, but grief is singular.

The principles in question must be either (a) one or (b) more than one. (15) If (a) one, it must be either (i) motionless, as Parmenides and Melissus assert, or (ii) in motion, as the physicists hold, some declaring air to be the first principle, others water. If (b) more than one, then either (i) a finite or (ii) an infinite plurality. If (i) finite (but more than one), then either two or three or four or some other number. (20) If (ii) infinite, then either as Democritus believed one in kind, but differing in shape or form; or different in kind and even contrary.

I formed several possible stories out of her speech, formed them at once, so it was less like I failed to understand than that I understood in chords, understood in a plurality of worlds.

It goes without saying that these effects do not suffice to annul the necessity for a “change of terrain.” It also goes without saying that the choice between these two forms of deconstruction cannot be simple and unique. A new writing must weave and interlace these two motifs of deconstruction. Which amounts to saying that one must speak several languages and produce several texts at once. I would like to point out especially that the style of the first deconstruction is mostly that of the Heideggerian questions, and the other is mostly the one which dominates France today. I am purposely speaking in terms of a dominant style: because there are also breaks and changes of terrain in texts of the Heideggerian type; because the “change of terrain” is far from upsetting the entire French landscape to which I am referring; because what we need, perhaps, as Nietzsche said, is a change of “style”; and if there is style, Nietzsche reminded us, it must be plural.

Since mediaeval times, the King had been seen as two bodies in one: a mortal entity and “the King’s person,” representing unending royal authority; monarchs therefore referred to themselves in the plural form as “we.

In other words: what we call history is the specific form in which the cycles of nature are acted out in man-made form. A quote from Goethe comes to mind as particularly illustrative: ‘Colour is a law of nature in relation with the sense of sight.’[2] By analogy we might say with Spengler that culture is a law of nature in relation with human minds (the plural is an important qualification here).

Tables of Contents Introduction Chapter 1 Bonjour, France! Chapter 2 Numbers and Gender Chapter 3 Plural Forms of Nouns Chapter 4 Pronouns Chapter 5 Verbs Chapter 6 Prepositions Chapter 7 Useful Expressions Preview Of‘Spanish For Beginners’ Check Out My Other Books Conclusion

One of the most wonderful things about Pride and Prejudice is the variety of voices it embodies. There are so many different forms of dialogue: between several people, between two people, internal dialogue and dialogue through letters. All tensions are created and resolved through dialogue. Austen's ability to create such multivocality, such diverse voices and intonations in relation and in confrontation within a cohesive structure, is one of the best examples of the democratic aspect of the novel. In Austen's novels, there are spaces for oppositions that do not need to eliminate each other in order to exist. There is also space - not just space but a necessity - for self-reflection and self-criticism. Such reflection is the cause of change. We needed no message, no outright call for plurality, to prove our point. All we needed was to reach and appreciate the cacophony of voices to understand its democratic imperative. There was where Austen's danger lay.

Having DID is, for many people, a very lonely thing. If this book reaches some people whose experiences resonate with mine and gives them a sense that they aren't alone, that there is hope, then I will have achieved one of my goals. A sad fact is that people with DID spend an average of almost seven years in the mental health system before being properly diagnosed and receiving the specific help they need. During that repeatedly misdiagnosed and incorrectly treated, simply because clinicians fail to recognize the symptoms. If this book provides practicing and future clinicians certain insight into DID, then I will have accomplished another goal. Clinicians, and all others whose lives are touched by DID, need to grasp the fundamentally illusive nature of memory, because memory, or the lack of it, is an integral component of this condition. Our minds are stock pots which are continuously fed ingredients from many cooks: parents, siblings, relatives, neighbors, teachers, schoolmates, strangers, acquaintances, radio, television, movies, and books. These are the fixings of learning and memory, which are stirred with a spoon that changes form over time as it is shaped by our experiences. In this incredibly amorphous neurological stew, it is impossible for all memories to be exact. But even as we accept the complex of impressionistic nature of memory, it is equally essential to recognize that people who experience persistent and intrusive memories that disrupt their sense of well-being and ability to function, have some real basis distress, regardless of the degree of clarity or feasibility of their recollections. We must understand that those who experience abuse as children, and particularly those who experience incest, almost invariably suffer from a profound sense of guilt and shame that is not meliorated merely by unearthing memories or focusing on the content of traumatic material. It is not enough to just remember. Nor is achieving a sense of wholeness and peace necessarily accomplished by either placing blame on others or by forgiving those we perceive as having wronged us. It is achieved through understanding, acceptance, and reinvention of the self.

Government is defined as a right manner of disposing things so as to lead not to the form of the common good, as the jurists' texts would have said, but to an end which is 'convenient' for each of the things that are to governed. This implies a plurality of specific aims: for instance, government will have t ensure that the greatest possible quantity of wealth is produced, that the people are provided with sufficient means of subsistence, that the population in enabled to multiply, etc. There is a whole series of specific finalities, then, which become the objective of government as such. In order to achieve these various finalities, things be disposed - and this term, [i] dispose [/i], is important because with sovereignity the instrument that allowed it to achieve its aim - that is to say, obedience to the laws - was the law itself; law and sovereignity were absolutely inseparable.

Like prepositional phrases, certain structural arrangements in English are much more important than the small bones of grammar in its most technical sense. It really wouldn't matter much if we started dropping the s from our plurals. Lots of words get along without it anyway, and in most cases context would be enough to indicate number. Even the distinction between singular and plural verb forms is just as much a polite convention as an essential element of meaning. But the structures, things like passives and prepositional phrases, constitute, among other things, an implicit system of moral philosophy, a view of the world and its presumed meanings, and their misuse therefore often betrays an attitude or value that the user might like to disavow.

The Egyptian word Pir-em-us meant to them something of great vertical height. From this the Greek form Pyramis, or the plural Pyramides was formed.

In Old English, thou (thee, thine, etc.) was singular and you was plural. But during the thirteenth century, you started to be used as a polite form of the singular - probably because people copied the French way of talking, where vous was used in that way. English then became like French, which has tu and vous both possible for singulars; and that allowed a choice. The norm was for you to be used by inferiors to superiors - such as children to parents, or servants to masters, and thou would be used in return. But thou was also used to express special intimacy, such as when addressing God. It was also used when the lower classes talked to each other. The upper classes used you to each other, as a rule, even when they were closely related. So, when someone changes from thou to you in a conversation, or the other way round, it conveys a different pragmatic force. It will express a change of attitude, or a new emotion or mood.

One can define conservatism as the political form of melancholy. Fluctuating between equanimity and disgust, the conservative watches the activities of those moved by progressive feelings and waits for entropy to do its work.

Rikki looked over at me. “Why now?" she asked, looking back at Arly. “Why is this happening now?" "Hard to say." Arly [therapist] replied. "DID usually gets diagnosed in adulthood. Something happens that triggers the alters to come out. When Cam's father died and he came in to help his brother run the family business he was in close contact with his mother again. Maybe it was seeing Kyle around the same age when some of the abuse happened. Cam was sick for a long time and finally got better. Maybe he wasn't strong enough until now to handle this. It's probably a combination of things. But it sure looks like some of the abuse Cam experienced involved his mother. And sexual abuse by the mother is considered to he one of the most traumatic forms of abuse. In some ways it's the ultimate betrayal.

If Samkhya-Yoga philosophy does not explain the reason and origin of the strange partnership between the spirit and experience, at least tries to explain the nature of their association, to define the character of their mutual relations. These are not real relationships, in the true sense of the word, such as exist for example between external objects and perceptions. The true relations imply, in effect, change and plurality, however, here we have some rules essentially opposed to the nature of spirit. “States of consciousness” are only products of prakriti and can have no kind of relation with Spirit the latter, by its very essence, being above all experience. However and for SamPhya and Yoga this is the key to the paradoxical situation the most subtle, most transparent part of mental life, that is, intelligence (buddhi) in its mode of pure luminosity (sattva), has a specific quality that of reflecting Spirit. Comprehension of the external world is possible only by virtue of this reflection of purusha in intelligence. But the Self is not corrupted by this reflection and does not lose its ontological modalities (impassibility, eternity, etc.). The Yoga-sutras (II, 20) say in substance: seeing (drashtri; i.e., purusha) is absolute consciousness (“sight par excellence”) and, while remaining pure, it knows cognitions (it “looks at the ideas that are presented to it”). Vyasa interprets: Spirit is reflected in intelligence (buddhi), but is neither like it nor different from it. It is not like intelligence because intelligence is modified by knowledge of objects, which knowledge is ever-changing whereas purusha commands uninterrupted knowledge, in some sort it is knowledge. On the other hand, purusha is not completely different from buddhi, for, although it is pure, it knows knowledge. Patanjali employs a different image to define the relationship between Spirit and intelligence: just as a flower is reflected in a crystal, intelligence reflects purusha. But only ignorance can attribute to the crystal the qualities of the flower (form, dimensions, colors). When the object (the flower) moves, its image moves in the crystal, though the latter remains motionless. It is an illusion to believe that Spirit is dynamic because mental experience is so. In reality, there is here only an illusory relation (upadhi) owing to a “sympathetic correspondence” (yogyata) between the Self and intelligence.

2     The principles in question must be either (a) one or (b) more than one. (15) If (a) one, it must be either (i) motionless, as Parmenides and Melissus assert, or (ii) in motion, as the physicists hold, some declaring air to be the first principle, others water. If (b) more than one, then either (i) a finite or (ii) an infinite plurality. If (i) finite (but more than one), then either two or three or four or some other number. (20) If (ii) infinite, then either as Democritus believed one in kind, but differing in shape or form; or different in kind and even contrary. A similar inquiry is made by those who inquire into the number of existents: for they inquire whether the ultimate constituents of existing things are one or many, and if many, whether a finite or an infinite plurality. So they too are inquiring whether the principle or element is one or many. Now to investigate whether Being is one and motionless is not a contribution to the science of Nature. (25) For just as the geometer has nothing more to say to one who denies the principles of his science—this being a question for a different science or for one common to all—so a man investigating principles cannot argue with one who denies their existence. [185a] For if Being is just one, and one in the way mentioned, there is a principle no longer, since a principle must be the principle of some thing or things.

Second, pluralism presumes that similarities between faiths are more important than differences. Think about it, though. Are aspirin and arsenic basically the same because they both come in tablet form? For some things, it’s the differences that matter, not the similarities. Religion is one of them.

The word for woman is Gy (pronounced hard, as in Guy); it forms itself into Gy-ei for the plural, but the G becomes soft in the plural like Jy-ei. They have a proverb to the effect that this difference in pronunciation is symbolical, for that the female sex is soft in the concrete, but hard to deal with in the individual.

The Silmarils are Eorclanstánas (also treated as an Old English noun with plural Silmarillas). There are several different forms of this Old English word: eorclan-, eorcnan-, and eorcan- from which is derived the 'Arkenstone' of the Lonely Mountain. The first element may be related to Gothic airkns, 'holy'. With middangeard line 37 cf. my father's note in Guide to the Names in The Lord of the Rings, in A Tolkien Compass, p. 189: 'The sense is ''the inhabited lands of (Elves and) Men'', envisaged as lying between the Western Sea and that of the Far East (only known in the West by rumour). Middle-Earth is a modern alteration of medieval middel-erde from Old English middan-geard'.

No matter what form a world government with centralized power over the whole globe might assume, the very notion of one sovereign force ruling the whole earth, holding the monopoly of all means of violence, unchecked and uncontrolled by other sovereign powers, is not only a forbidding nightmare of tyranny, it would be the end of all political life as we know it. Political concepts are based on plurality, diversity, and mutual limitations. A citizen is by definition a citizen among citizens of a country among countries. His rights and duties must be defined and limited, not only by those of his fellow citizens, but also by the boundaries of a territory. Philosophy may conceive of the earth as the homeland of mankind and of one unwritten law, eternal and valid for all. Politics deals with men, nationals of many countries and heirs to many pasts; its laws are the positively established fences which hedge in, protect, and limit the space in which freedom is not a concept, but a living, political reality. The establishment of one sovereign world state, far from being the prerequisite for world citizenship, would be the end of all citizenship. It would not be the climax of world politics, but quite literally its end.

Up until the 1950s the subject of the missionary movement was referred to as "missions" in the plural form. In fact, the term "missions" was first used in its current context by the Jesuits in the sixteenth century. But the International Missionary Council discussions in the 1950s on the missio- Dei convinced most that the mission of the Triune God was prior to any of the number of missions by Christians during the two millennia of church history. Consequently, since there was only one mission, the plural form has dropped out of familir usage and the singular form, "mission," has replaced it for the most part. Nevertheless, most churches and lay-persons hang on the plural missions. For that reason, and to make our point clear here, we will refer to it in this work from time to time while alerting believers to the coming change.

It had also already certain definite forms at the time when the record of those termed comic poets begins. Who it was who supplied it with masks, or prologues, or a plurality of actors and the like, has remained unknown. The invented Fable, or Plot, however, originated in Sicily, with Epicharmus and Phormis; of Athenian poets Crates was the first to drop the Comedy of invective and frame stories of a general and non-personal nature, in other words, Fables or Plots.

For the record, Parmenides' metaphysics-which is even wilder than the D.B.P's, and in retrospect seems more like Eastern religion than Western philosophy-is describable as a kind of static monism, and Zeno's paradoxes (of which there are really more than four) are accordingly directed against the reality of (1) plurality and (2) continuity. For present purposes we are concerned with (2), which for Zeno takes the form, as Russell mentions, of regular physical motion.

examples of what are called nostos narratives. Nostos is the Greek word for “homecoming”; the plural form of this word, nostoi, was, in fact, the title of a lost epic devoted to the homecomings of the Greek kings and chieftains who fought in the Trojan War. The Odyssey itself is a nostos narrative, one that often digresses from its tale of Odysseus’ twisty voyage back to Ithaca in order to relate, in brief, the nostoi of other characters, as Nestor does here—almost as if it were anxious that those other nostoi stories would not themselves make it safely into the future. In time, this wistful word nostos, rooted so deeply in the Odyssey’s themes, was eventually combined with another word in Greek’s vast vocabulary of pain, algos, to give us an elegantly simple way to talk about the bittersweet feeling we sometimes have for a special kind of troubling longing. Literally this word means “the pain associated with longing for home,” but as we know, “home,” particularly as we get older, can be a time as well as a place. The word is “nostalgia.

The neuter nominative and accusative endings are the same in the singular and the plural. This is true of all neuter nouns, adjectives and pronouns. It might be more accurate to say that the neuter noun "borrows" its nominative forms from the accusative. In contrast to animate (male or female) beings which can be agents, inanimate "things" were regarded not so much as agents as objects of action. Thus, the terms for small children ('teknon', 'paidion') have the neuter gender, inasmuch as they have not yet acquired the full powers of agents.

Walter Mignolo terms and articulates _critical cosmopolitanism, juxtaposing it with globalization, which is a process of "the homogeneity of the planet from above––economically, politically and culturally." Although _globalization from below_ is to counter _globalization from above_ from the experience and perspective of those who suffer from the consequences of _globalization from above_, cosmopolitanism differs, according to Mignolo, form these two types of globalization. Mignolo defines globalization as 'a set of designs to manage the world,' and cosmopolitanism as 'a set of projects toward planetary conviviality

To Shankara the existence of God is no problem, for he defines God as existence, and identifies all real being with God. But of the existence of a personal God, creator or redeemer, there may, he thinks, be some question; such a deity, says this pre-plagiarist of Kant, cannot be proved by reason, he can only be postulated as a practical necessity, offering peace to our limited intellects, and encouragement to our fragile morality. The philosopher, though he may worship in every temple and bow to every god, will pass beyond these forgivable forms of popular faith; feeling the illusoriness of plurality, and the monistic unity of all things, he will adore as the Supreme Being, Being itself - indescribable, limitless, spaceless, time-less, causeless, changeless Being, the source and substance of all reality. We may apply the adjectives "conscious," "intelligent," even "happy" to Brahman, since Brahman includes all selves, and these may have such qualities; but all other adjectives would be applicable to Brahman equally, since It includes all qualities of all things. Essentially Brahman is neuter, raised above personality and gender, beyond good and evil, above all moral distinctions, all differences and attributes, all desires and ends. Brahman is the cause and effect, the timeless and secret essence, of the world.

We must consider also whether soul is divisible or is without parts, and whether it is everywhere homogeneous or not; and if not homogeneous, whether its various forms are different specifically or generically; up to the present time those who have discussed and investigated soul seem to have confined themselves to the human soul. We must be careful not to ignore the question whether soul can be defined in a single account, as is the case with animal, or whether we must not give a separate account of each sort of it, as we do for horse, dog, man, god (in the latter case the universal, animal—and so too every other common predicate—is either nothing or posterior). Further, if what exists is not a plurality of souls, but a plurality of parts of one soul, which ought we to investigate first, the whole soul or its parts? It is also a difficult problem to decide which of these parts are in nature distinct from one another. Again, which ought we to investigate first, these parts or their functions, mind or thinking, the faculty or the act of sensation, and so on? If the investigation of the functions precedes that of the parts, the further question suggests itself: ought we not before either to consider the correlative objects, e.g. of sense or thought? It seems not only useful for the discovery of the causes of the incidental proprieties of substances to be acquainted with the essential nature of those substances (as in mathematics it is useful for the understanding of the property of the equality of the interior angles of a triangle to two right angles to know the essential nature of the straight and the curved or of the line and (the plane) but also conversely, for the knowledge of the essential nature of a substance is largely promoted by an acquaintance with its properties: for, when we are able to give an account conformable to experience of all or most of the properties of a substance, we shall be in the most favourable position to say something worth saying about the essential nature of that subject: in all demonstration a definition of the essence is required as a starting point, so that definitions which do not enable us to discover the incidental properties, or which fail to facilitate even a conjecture about them, must obviously, one and all, be dialectical and futile.

In addition to this there is the pluralization of the world in which we live through the division between public and private spheres, and also the plurality of institutions within the public sphere. Each of them forms a world in itself, so that individuals have to move to and fro between different worlds. The integration of this plurality of aspects of the world, which used to be achieved by religion, no longer takes place in the public world of secular culture but has to be achieved by the individual. The basis of this is meant to be the private sphere of life, the world of the family. But in many cases this cannot stand up to the burdens imposed by modern life. The growth of urban living has contributed to an increase of pluralization in the private sphere also, making the task of integration increasingly difficult.

You are the lifemate of a senstive, modern male. Julian's lazy amusement warmed her further, confirming what she already suspected, that he often stayed a shadow in her mind. How fortunate for me. Desari smiled at herself in the mirror. Her dark hair cascaded in waves down her back. There was a sparkle in her eyes. She knew Julian had made her feel more alive than she had ever been. Sensitive, modern men are so to my liking. Men? I am certain I did not hear my lifemate use the word men.The plural.No man is allowed to be to your liking other than myself. He sounded stern, the fierce Carpathian male at his most menacing. Desari laughed aloud. I suppose I can see your point, Julian, but really, it is so difficult to keep from noticing all of those handsome hunks in the audience. Handsome hunks? His voice dropped low with the affront. They are more like lovesick fops. If they could feel the vibrations in the air, they would show sense and run for their lives. It is bad enough to read their fantasies and hear them talk their trash, cara,but it is altogether worse to hear that my woman is looking back. One smile at the wrong man, lifemate, and trouble will find the man quickly. You sound jealous,she accused him, amusement curving her soft mouth. The first rule for all women to know and never forget is that Carpathian makes do not share their lifemates. Your brother has much to answer for that this was not drilled into you since birth.It was his job to prepare you for my coming. It was said somewhere between jest and complaint. Desari drew in her breath sharply, finding herself wavering between laughter and exasperation. My brother had no idea of your existence, you arrogant male. Besides, how could he possibly prepare me for your total ignorance of women? More likely, had he known you were coming to speak your ritual words, he would have been waiting to ambush you.I myself would have burrowed deep within the ground until you passed beyond my surroundings. You would have burst from the ground staight into my arms,cara mia, and you know this to be true. Now he was laughing, that smug, taunting, male amusement that should have set her teeth on edge but instead made her laugh. I think you are trying to find something to dictate to me about just so you do not lose your ability. Go away and practice this male art form on someone else. You will be singing to me tonight, piccola,and to no other man. You are a spoiled little boy,not a grown man. Should I come show you what a grown man I am? His voice was suddenly low and warm, so sexy she felt a rush of answering heat. She could feel the brush of his fingers against her throat, trailing down the valley between her suddenly aching breasts. Go away,Julian, she laughed in answer. I cannot have you getting me hot and bothered just now. As long as I know you re hot and bothered for me, I will do as you request and go back to work. I can only hope.

descriptive grammars, that is, they set out to account for the language we use without necessarily making judgements about its correctness. However, the word ‘grammar’, as we have seen, can be used to indicate what rules exist for combining units together and whether these have been followed correctly. For example, the variety of English I speak has a rule that if you use a number greater than one with a noun, the noun has to be plural (I say ‘three cats’, not ‘three cat’). Books which set out this view of language are prescriptive grammars which aim to tell people how they should speak rather than to describe how they do speak. Prescriptive grammars contain the notion of the ‘correct’ use of language. For example, many people were taught that an English verb in the infinitive form (underlined in the example below) should not be separated from its preceding to. So the introduction to the TV series Star Trek …to boldly go where no man has gone before is criticised on the grounds that to and go should not be

We’re all—trees, humans, insects, birds, bacteria—pluralities. Life is embodied network. These living networks are not places of omnibenevolent Oneness. Instead, they are where ecological and evolutionary tensions between cooperation and conflict are negotiated and resolved. These struggles often result not in the evolution of stronger, more disconnected selves but in the dissolution of the self into relationship. Because life is network, there is no “nature” or “environment,” separate and apart from humans. We are part of the community of life, composed of relationships with “others,” so the human/nature duality that lives near the heart of many philosophies is, from a biological perspective, illusory. We are not, in the words of the folk hymn, wayfaring strangers traveling through this world. Nor are we the estranged creatures of Wordsworth’s lyrical ballads, fallen out of Nature into a “stagnant pool” of artifice where we misshape “the beauteous forms of things.” Our bodies and minds, our “Science and Art,” are as natural and wild as they ever were.

Erroneous plurals of nouns, as vallies or echos. Barbarous compound nouns, as viewpoint or upkeep. Want of correspondence in number between noun and verb where the two are widely separated or the construction involved. Ambiguous use of pronouns. Erroneous case of pronouns, as whom for who, and vice versa, or phrases like “between you and I,” or “Let we who are loyal, act promptly.” Erroneous use of shall and will, and of other auxiliary verbs. Use of intransitive for transitive verbs, as “he was graduated from college,” or vice versa, as “he ingratiated with the tyrant.” Use of nouns for verbs, as “he motored to Boston,” or “he voiced a protest.” Errors in moods and tenses of verbs, as “If I was he, I should do otherwise,” or “He said the earth was round.” The split infinitive, as “to calmly glide.” The erroneous perfect infinitive, as “Last week I expected to have met you.” False verb-forms, as “I pled with him.” Use of like for as, as “I strive to write like Pope wrote.” Misuse of prepositions, as “The gift was bestowed to an unworthy object,” or “The gold was divided between the five men.” The superfluous conjunction, as “I wish for you to do this.” Use of words in wrong senses, as “The book greatly intrigued me,” “Leave me take this,” “He was obsessed with the idea,” or “He is a meticulous writer.” Erroneous use of non-Anglicised foreign forms, as “a strange phenomena,” or “two stratas of clouds.” Use of false or unauthorized words, as burglarize or supremest. Errors of taste, including vulgarisms, pompousness, repetition, vagueness, ambiguousness, colloquialism, bathos, bombast, pleonasm, tautology, harshness, mixed metaphor, and every sort of rhetorical awkwardness. Errors of spelling and punctuation, and confusion of forms such as that which leads many to place an apostrophe in the possessive pronoun its. Of all blunders, there is hardly one which might not be avoided through diligent study of simple textbooks on grammar and rhetoric, intelligent perusal of the best authors, and care and forethought in composition. Almost no excuse exists for their persistent occurrence, since the sources of correction are so numerous and so available.

I now turn to a *subjective* consideration that belongs here; yet I can give even less distinctness to it than to the objective consideration just discussed, for I shall be able to express it only by image and simile. Why is our consciousness brighter and more distinct the farther it reaches outwards, so that its greatest clearness lies in sense perception, which already half belongs to things outside us; and, on the other hand, becomes more obscure as we go inwards, and leads, when followed to its innermost recesses, into a darkness in which all knowledge ceases? Because, I say, consciousness presupposes *individuality*; but this belongs to the mere phenomenon, since, as the plurality of the homogeneous, it is conditioned by the forms of the phenomenon, time and space. On the other hand, our inner nature has its root in what is no longer phenomenon but thing-in-itself, to which therefore the forms of the phenomenon do not reach; and in this way, the chief conditions of individuality are wanting, and distinct consciousness ceases therewith. In this root-point of existence the difference of beings ceases, just as that of the radii of a sphere ceases at the centre. As in the sphere the surface is produced by the radii ending and breaking off, so consciousness is possible only where the true inner being runs out into the phenomenon. Through the forms of the phenomenon separate individuality becomes possible, and on this individuality rests consciousness, which is on this account confined to phenomena. Therefore everything distinct and really intelligible in our consciousness always lies only outwards on this surface on the sphere. But as soon as we withdraw entirely from this, consciousness forsakes us―in sleep, in death, and to a certain extent also in magnetic or magic activity; for all these lead through the centre. But just because distinct consciousness, as being conditioned by the surface of the sphere, is not directed towards the centre, it recognizes other individuals certainly as of the same kind, but not as identical, which, however, they are in themselves. Immortality of the individual could be compared to the flying off at a tangent of a point on the surface; but immortality, by virtue of the eternity of the true inner being of the whole phenomenon, is comparable to the return of that point on the radius to the centre, whose mere extension is the surface. The will as thing-in-itself is entire and undivided in every being, just as the centre is an integral part of every radius; whereas the peripheral end of this radius is in the most rapid revolution with the surface that represents time and its content, the other end at the centre where eternity lies, remains in profoundest peace, because the centre is the point whose rising half is no different from the sinking half. Therefore, it is said also in the *Bhagavad-Gita*: *Haud distributum animantibus, et quasi distributum tamen insidens, animantiumque sustentaculum id cognoscendum, edax et rursus genitale* (xiii, 16, trans. Schlegel) [Undivided it dwells in beings, and yet as it were divided; it is to be known as the sustainer, annihilator, and producer of beings]. Here, of course, we fall into mystical and metaphorical language, but it is the only language in which anything can be said about this wholly transcendent theme.

The greatest advantage of polytheism. — For an individual to posit his own ideal and to derive from it his own law, joys, and rights — that may well have been considered hitherto as the most outrageous human aberration and as idolatry itself; indeed, the few who dared as much always felt the need to apologize to themselves, usually by saying: 'Not I! Not I! But a god through me.' The wonderful art and power of creating gods — polytheism — was that through which this drive could discharge itself, purify, perfect, and ennoble itself; for originally it was a base and undistinguished drive, related to stubbornness, disobedience, and envy. To be hostile to this drive to have one’s own ideal: that was formerly the law of every morality. There was only one norm: ‘the human being’— and every people believed itself to have this one and ultimate norm. But above and outside oneself, in some distant overworld, one was permitted to behold a plurality of norms; one god was not considered the denial or anathema to another god! Here for the first time one allowed oneself individuals; here one first honored the rights of individuals. The invention of gods, heroes, and overmen (Übermenschen) of all kinds, as well as deviant or inferior forms of humanoid life, undermen, dwarfs, fairies, centaurs, satyrs, demons, and devils, was the invaluable preliminary exercise for the justification of the egoism and sovereignty of the individual: the freedom that one conceded to a god in his relation to other gods one finally gave to oneself in relation to laws, customs, and neighbors. Monotheism, in contrast, this rigid consequence of the doctrine of one normal human type — that is, the belief in one normal god beside whom there are only pseudo-gods — was perhaps the greatest danger that has yet confronted humanity. It threatened us with the premature stagnation that, as far as we can see, most other species have long reached; for all of them believe in one normal type and ideal for their species, and they have translated the morality of custom definitively into their own flesh and blood. In polytheism the free-spiritedness and many-spiritedness of humanity received preliminary form — the power to create for ourselves our own new eyes and ever again new eyes that are ever more our own — so that for humans alone among the animals there are no eternal horizons and perspectives.

I will give technology three definitions that we will use throughout the book. The first and most basic one is that a technology is a means to fulfill a human purpose. For some technologies-oil refining-the purpose is explicit. For others- the computer-the purpose may be hazy, multiple, and changing. As a means, a technology may be a method or process or device: a particular speech recognition algorithm, or a filtration process in chemical engineering, or a diesel engine. it may be simple: a roller bearing. Or it may be complicated: a wavelength division multiplexer. It may be material: an electrical generator. Or it may be nonmaterial: a digital compression algorithm. Whichever it is, it is always a means to carry out a human purpose. The second definition I will allow is a plural one: technology as an assemblage of practices and components. This covers technologies such as electronics or biotechnology that are collections or toolboxes of individual technologies and practices. Strictly speaking, we should call these bodies of technology. But this plural usage is widespread, so I will allow it here. I will also allow a third meaning. This is technology as the entire collection of devices and engineering practices available to a culture. Here we are back to the Oxford's collection of mechanical arts, or as Webster's puts it, "The totality of the means employed by a people to provide itself with the objects of material culture." We use this collective meaning when we blame "technology" for speeding up our lives, or talk of "technology" as a hope for mankind. Sometimes this meaning shades off into technology as a collective activity, as in "technology is what Silicon Valley is all about." I will allow this too as a variant of technology's collective meaning. The technology thinker Kevin Kelly calls this totality the "technium," and I like this word. But in this book I prefer to simply use "technology" for this because that reflects common use. The reason we need three meanings is that each points to technology in a different sense, a different category, from the others. Each category comes into being differently and evolves differently. A technology-singular-the steam engine-originates as a new concept and develops by modifying its internal parts. A technology-plural-electronics-comes into being by building around certain phenomena and components and develops by changing its parts and practices. And technology-general, the whole collection of all technologies that have ever existed past and present, originates from the use of natural phenomena and builds up organically with new elements forming by combination from old ones.

Nietzsche is a favourite, since he made the point explicitly: ‘There are no truths,’ he wrote, ‘only interpretations.’ Either what Nietzsche said is true – in which case it is not true, since there are no truths – or it is false. But it is only from the standpoint of the Enlightenment that this response seems like a refutation. The new curriculum is in the business of marginalizing refutation, just as it marginalizes truth. This explains the appeal of those recent thinkers – Michel Foucault, Jacques Derrida and Richard Rorty – who owe their intellectual eminence not to their arguments but to their role in giving authority to the rejection of authority, and to their absolute commitment to the impossibility of absolute commitments. In each of them you find the view that truth, objectivity, value or meaning are chimerical, and that all we can have, and all we need to have, is the warm security of our own opinion.1 Hence it is in vain to argue against the new authorities. No argument, however rational, can counter the massive ‘will to believe’ that captures their normal readers. After all, a rational argument assumes precisely what they ‘put in question’ – namely, the possibility of rational argument. Each of them owes his reputation to a kind of religious faith: faith in the relativity of all opinions, including this one. For this is the faith on which a new form of membership is founded – a first-person plural of denial.

The nature of God understood in Islam is not the same as the conceptions of God understood in the various religious traditions of the world; nor is it the same as the conceptions of God understood in Greek and Hellenistic philosophical tradition; nor as the conceptions of God understood in Western philosophical or scientific tradition; nor in that of Occidental and Oriental mystical traditions. The apparent similarities that may be found between their various conceptions of God with the nature of God understood in Islam cannot be interpreted as evidence of identity of the One Universal God in their various conceptions of the nature of God; for each and everyone of them serves and belongs to a different conceptual system, which necessarily renders the conception as a whole or the super system to be dissimilar with one another.... Nor is there a 'transcendent unity of religions', if by 'unity' is meant 'oneness' or 'sameness'; and if by 'unity' is not meant 'oneness' or 'sameness', then there is plurality or dissimilarity of religions even at the level of transcendence. If it is conceded that there is plurality or dissimilarity at that level, and that by 'unity' is meant 'interconnectedness of parts that constitute a whole', so that the 'unity' is the interconnection of the plurality or dissimilarity of religions as of parts constituting a whole, then it follows that at the level of ordinary existence, in which mankind is subject to the limitations of humanity and the material universe, any one religion is incomplete in itself, is in itself inadequate to realize its purpose, and can only realize its purpose, which is true submission to the One Universal God without associating with him any partner, rival, or like, at the level of transcendence. But religion is meant to realize its purpose precisely at the level of existence in which mankind is subject to the limitations of humanity and the material universe and not when mankind is not subject to these limitations as the term 'transcendent' conveys. If 'transcendent' is meant to refer to an ontological condition not included under any of the ten categories, God is, strictly speaking, not the God of religion (i.e. ilah) in the sense that there could be such a thing as a 'unity' of religions at that level. At that level God is recognized as rabb, not as ilah; and recognizing Him as rabb does not necessarily imply oneness or sameness in the proper acknowledgement of the truth that is recognized, since Iblis also recognized God as rabb and yet did not properly acknowledge Him. Indeed, all of Adam's progeny have already recognized Him as rabb at that level. But mankind's recognition of Him as such is not true unless followed by proper acknowledgement at that level in which He is known as ilah. And proper acknowledgement at the level in which He is known as ilah consists in not associating Him with any partner, rival, or like, and in submitting to Him in the manner and form approved by Him and shown by His sent Prophets.

I must at this point reiterate my strong objection to being asked to fill in forms in which I have to tick a box labelling my 'race' or 'ethnicity', and voice my strong support for Lewontin's statement that racial classification can be actively destructive of social and human relations - especially when people use racial classification as a way of treating people differently, whether through negative or positive discrimination. To tie a racial label to somebody is informative in the sense that it tells you more than one thing about them. It might reduce your uncertainty about the colour of their hair, the colour of their skin, the straightness of their hair, the shape of their eye, the shape of their nose and how tall they are. But there is no reason to suppose that it tells you anything about how well-qualified they are for a job. And even in the unlikely event that it did reduce your statistical uncertainty about their likely suitability for some particular job, it would still be wicked to use racial labels as a basis for discrimination when hiring somebody. Choose on the basis of ability, and if, having done so, you end up with an all-black sprinting team, so be it. You have not practised racial discrimination in arriving at this conclusion... Discriminating against individuals purely on the basis of a group to which they belong is, I am inclined to think, always evil. There is near-universal agreement today that the apartheid laws of South Africa were evil. Positive discrimination in favour of 'minority' students on American campuses can fairly, in my opinion, be attacked on the same grounds as apartheid. Both treat people as representative of groups rather than as individuals in their own right. Positive discrimination is sometimes justified as redressing centuries of injustice. But how can it be just to pay back a single individual today for the wrongs done by long-dead members of a plural group to which he belongs?

For Kaminer, argument and persuasion could no longer be operative when belief and subjective experience became the baseline proofs that underwrote public and private assertions. No speaker or writer was under any obligation to answer his or her critics because argument and testimony were fatefully blurred. When reasoned impiety was slowly being banished from public dialogue, political responsibility would inevitably wane. In the warm bath of generalized piety and radical plurality, everyone could assert a point of view, an opinion, and different beliefs, but no one was under any obligation to defend them. Whereas cultural studies scholars saw themselves contesting dominant forms of discourse and hegemonic forms of thinking, Kaminer saw them participating in a popular embrace of an irrational Counter-Enlightenment. Like Andrew Ross, Kaminer cited Franz Mesmer as an important eighteenth-century pioneer of twentieth-century alternative healing techniques. Mesmer’s personal charisma and his powers of psychic healing and invocation of “animal magnetism” entranced the European courts of the late eighteenth century. Mesmer performed miracle cures and attracted a devoted, wealthy following. Despite scandals that plagued his European career, the American middle class was eager to embrace his hybrid of folk practices and scientific-sounding proofs. Mesmerism projected an alternative mystical cosmology based upon magnets and invisible flows of energy. Mesmer, who was said to control the invisible magnetic flow of forces that operated upon human and animal bodies, built upon a network of wealthy patrons who were devoted to the powers of a charismatic leader, Mesmer himself. Mesmer’s manipulation of magnets and hands-on healing evoked for the French court the ancient arts of folk healing while it had recourse to ostensibly modern scientific proofs. Historian of the French eighteenth century Robert Darnton insisted that mesmerism could not be dismissed as mere quackery or charlatanism but represented a transitional worldview, one that bridged the Enlightenment and the particular forms of nineteenth-century Romanticism that followed.

Political philosophers of the Enlightenment, from Hobbes and Locke, reaching down to John Rawls and his followers today, have found the roots of political order and the motive of political obligation in a social contract – an agreement, overt or implied, to be bound by principles to which all reasonable citizens can assent. Although the social contract exists in many forms, its ruling principle was announced by Hobbes with the assertion that there can be ‘no obligation on any man which ariseth not from some act of his own’.1 My obligations are my own creation, binding because freely chosen. When you and I exchange promises, the resulting contract is freely undertaken, and any breach does violence not merely to the other but also to the self, since it is a repudiation of a well-grounded rational choice. If we could construe our obligation to the state on the model of a contract, therefore, we would have justified it in terms that all rational beings must accept. Contracts are the paradigms of self-chosen obligations – obligations that are not imposed, commanded or coerced but freely undertaken. When law is founded in a social contract, therefore, obedience to the law is simply the other side of free choice. Freedom and obedience are one and the same. Such a contract is addressed to the abstract and universal Homo oeconomicus who comes into the world without attachments, without, as Rawls puts it, a ‘conception of the good’, and with nothing save his rational self-interest to guide him. But human societies are by their nature exclusive, establishing privileges and benefits that are offered only to the insider, and which cannot be freely bestowed on all-comers without sacrificing the trust on which social harmony depends. The social contract begins from a thought-experiment, in which a group of people gather together to decide on their common future. But if they are in a position to decide on their common future, it is because they already have one: because they recognize their mutual togetherness and reciprocal dependence, which makes it incumbent upon them to settle how they might be governed under a common jurisdiction in a common territory. In short, the social contract requires a relation of membership. Theorists of the social contract write as though it presupposes only the first-person singular of free rational choice. In fact, it presupposes a first-person plural, in which the burdens of belonging have already been assumed.

… Where are the ways through black wastes? God, do not abandon us! What are you summoning, God? Raise your hand up to the darkness above you, pray, despair, wring your hands, kneel, press your forehead into the dust, cry out, but do not name Him, do not look at Him. Leave Him without name and form. What should form the formless? Name the nameless? Step onto the great way and grasp what is nearest. Do not look out, do not want, but lift up your hands. The gifts of darkness are full of riddles. The way is open to whomever can continue in spite of riddles. Submit to the riddles and the thoroughly incomprehensible. There are dizzying bridges over the eternally deep abyss. But follow the riddles. Endure them, the terrible ones. It is still dark, and the terrible goes on growing. Lost and swallowed by the streams of procreating life, we approach the overpowering, inhuman forces that are busily creating what is to come. How much future the depths carry! Are not the threads spun down there over millennia? Protect the riddles, bear them in your heart, warm them, be pregnant with them. Thus you carry the future. The tension of the future is unbearable in us. It must break through the narrow cracks, it must force new ways. You want to cast off the burden, you want to escape the inescapable. Running away is deception and detour. Shut your eyes so that you do not see the manifold, the outwardly plural, the tearing away and the tempting. There is only way and that is your way; there is only one salvation and that is your salvation. Why are you looking around for help? Do you believe that help will come from outside? What is to come will be created in you and from you. Hence look into yourself. Do not compare, do not measure. No other way is like yours. All other ways deceive and tempt you. You must fulfil the way that is in you. Oh, that all men and all their ways become strange to you! Thus might you find them again within yourself and recognize their ways. But what weakness! What doubt! What fear! You will not bear going your way. You always want to have at least one foot on paths not your own to avoid the great solitude! So that maternal comfort is always with you! So that someone acknowledges you, recognizes you, bestows trust in you, comforts you, encourages you. So that someone pulls you over onto their path, where you stray from yourself, and where it is easier for you to set yourself aside. As if you were not yourself! Who should accomplish your deeds? Who should carry your virtues and your vices? You do not come to an end with your life, and the dead will besiege you terribly to live your unlived life. Everything must be fulfilled. Time is of the essence, so why do you want to pile up the lived and let the unlived rot?

*There is only one God*. Whatever exists is *ipso facto* individual; to be one it needs no extra property and calling it one merely denies that it is divided. Simple things are neither divided nor divisible; composite things do not exist when their parts are divided. So existence stands or falls with individuality, and things guard their unity as they do their existence. But what is simply speaking one can yet in certain respects be many: an individual thing, essentially undivided, can have many non-essential properties; and a single whole, actually undivided, can have potentially many parts. Only when one is used to count with does it presuppose in what it counts some extra property over and above existence, namely, quantity. The one we count with contrasts with the many it counts in the way a unity of measurement contrasts with what it measures; but the individual unity common to everything that exists contrasts with plurality simply by lacking it, as undividedness does division. A plurality is however *a* plurality: though simply speaking many, inasmuch as it exists, it is, incidentally, one. A continuum is homogeneous: its parts share the form of the whole (every bit of water is water); but a plurality is heterogeneous: its parts lack the form of the whole (no part of the house is a house). The parts of a plurality are unities and non-plural, though they compose the plurality not as non-plural but as existing; just as the parts of a house compose the house as material, not as not houses. Whereas we define plurality in terms of unity (many things are divided things to each of which is ascribed unity), we define unity in terms of division. For division precedes unity in our minds even if it doesn’t really do so, since we conceive simple things by denying compositeness of them, defining a point, for example, as lacking dimension. Division arises in the mind simply by negating existence. So the first thing we conceive is the existent, then―seeing that this existent is not that existent―we conceive division, thirdly unity, and fourthly plurality. There is only one God. Firstly, God and his nature are identical: to be God is to be this individual God. In the same way, if to be a man was to be Socrates there would only be one man, just as there was only one Socrates. Moreover, God’s perfection is unlimited, so what could differentiate one God from another? Any extra perfection in one would be lacking in the other and that would make him imperfect. And finally, the world is one, and plurality can only produce unity incidentally insofar as it too is somehow one: the primary and non-incidental source of unity in the universe must himself be one. The one we count with measures only material things, not God: like all objects of mathematics, though defined without reference to matter, it can exist only in matter. But the unity of individuality common to everything that exists is a metaphysical property applying both to non-material things and to God. But what in God is a perfection has to be conceived by us, with our way of understanding things, as a lack: that is why we talk of God as lacking a body, lacking limits and lacking division.

Arthur was tired out. He had been broken by the two battles which he had fought already, the one at Dover, the other at Barbara Down. His wife was a prisoner. His oldest friend was banished. His son was trying to kill him. Gawaine was buried. His Table was dispersed. His country was at war. Yet he could have breasted all these things in some way, if the central tenet of his heart had not been ravaged. Long ago, when his mind had been a nimble boy's called Wart—long ago he had been taught by an aged benevolence, wagging a white beard. He had been taught by Merlyn to believe that man was perfectible: that he was on the whole more decent than beastly: that good was worth trying: that there was no such thing as original sin. He had been forged as a weapon for the aid of man, on the assumption that men were good. He had been forged, by that deluded old teacher, into a sort of Pasteur or Curie or patient discoverer of insulin. The service for which he had been destined had been against Force, the mental illness of humanity. His Table, his idea of Chivalry, his Holy Grail, his devotion to Justice: these had been progressive steps in the effort for which he had been bred He was like a scientist who had pursued the root of cancer all his life. Might—to have ended it— to have made men happier. But the whole structure depended on the first premise: that man was decent. Looking back at his life, it seemed to him that he had been struggling all the time to dam a flood, which, whenever he had checked it, had broken through at a new place, setting him his work to do again. It was the flood of Force Majeur. During the earliest days before his marriage he had tried to match its strength with strength—in his battles against the Gaelic confederation—only to find that two wrongs did not make a right. But he had crushed the feudal dream of war successfully. Then, with his Round Table, he had tried to harness Tyranny in lesser forms, so that its power might be used for useful ends. He had sent out the men of might to rescue the oppressed and to straighten evil —to put down the individual might of barons, just as he had put down the might of kings. They had done so—until, in the course of time, the ends had been achieved, but the force had remained upon his hands unchastened. So he had sought for a new channel, had sent them out on God's business, searching for the Holy Grail. That too had been a failure, because those who had achieved the Quest had become perfect and been lost to the world, while those who had failed in it had soon returned no better. At last he had sought to make a map of force, as it were, to bind it down by laws. He had tried to codify the evil uses of might by individuals, so that he might set bounds to them by the impersonal justice of the state. He had been prepared to sacrifice his wife and his best friend, to the impersonality of Justice. And then, even as the might of the individual seemed to have been curbed, the Principle of Might had sprung up behind him in another shape—in the shape of collective might, of banded ferocity, of numerous armies insusceptible to individual laws. He had bound the might of units, only to find that it was assumed by pluralities. He had conquered murder, to be faced with war. There were no Laws for that.

If my opinion that substance requires a true unity were founded only on a definition I had formulated in opposition to common usage, *then the dispute would be only one of words*. But besides the fact that most philosophers have taken the term in almost the same fashion, distinguishing between a unity in itself and an accidental unity, between substantial and accidental form, and between perfect and imperfect, natural and artificial mixtures, I take things to a much higher level, and setting aside the question of terminology, *I believe that where there are only beings by aggregation, there aren't any real beings*. For every being by aggregation presupposes beings endowed with real unity, because every being derives its reality only from the reality of those beings of which it is composed, so that it will not have any reality at all if each being of which it is composed is itself a being by aggregation, a being for which we must still seek further grounds for its reality, grounds which can never be found in this way, if we must always continue to seek for them. I agree, Sir, that there are only machines (that are often animated) in all of corporeal nature, but I do not agree that *there are only aggregates of substances, there must also be true substances from which all the aggregates result. We must, then, necessarily come down to the atoms of Epicurus and Cordemoy (which are things you reject along with me), or else we must admit that we do not find any reality in bodies; or finally, we must recognize some substances that have a true unity. I have already said in another letter that the composite made up of the diamonds of the Grand Duke and of the Great Mogul can be called a pair of diamonds, but this is only a being of reason. And when they are brought closer to one another, it would be a being of the imagination or perception, that is to say, a phenomenon. For contact, common motion, and participation in a common plan have no effect on substantial unity. It is true that there are sometimes more, sometimes fewer, grounds for supposing that several things constitute a single thing, in proportion to the extent to which these things are connected. But this serves only to abbreviate our thoughts and to represent the phenomena. It also seems that what constitutes the essence of a being by aggregation is only a mode (*maniére d'être*) of the things of which it is composed. For example, what constitutes the essence of an army is only a mode of the men who compose it. This mode therefore presupposes a substance whose essence is not a mode of substance. Every machine also presupposes some substance in the pieces of which it is made, and there is no plurality without true unities. To put it briefly, I hold this identical proposition, differentiated only by the emphasis, to be an axiom, namely, *that what is not truly* one *being is not truly one* being *either*. It has always been thought that one and being are reciprocal things. Being is one thing and beings are another; but the plural presupposes the singular, and where there is no being still less will there be several beings. What could be clearer? [[I therefore believed that I would be allowed to distinguish beings by aggregation from substances, since these beings have their unity in our mind only, a unity founded on the relations or modes [*modes*] of true substances. If a machine is one substance, a circle of men holding hands will also be one substance, and so will an army, and finally, so will every multitude of substances.]]." —from_Letters to Arnauld_

If my opinion that substance requires a true unity were founded only on a definition I had formulated in opposition to common usage, *then the dispute would be only one of words*. But besides the fact that most philosophers have taken the term in almost the same fashion, distinguishing between a unity in itself and an accidental unity, between substantial and accidental form, and between perfect and imperfect, natural and artificial mixtures, I take things to a much higher level, and setting aside the question of terminology, *I believe that where there are only beings by aggregation, there aren't any real beings*. For every being by aggregation presupposes beings endowed with real unity, because every being derives its reality only from the reality of those beings of which it is composed, so that it will not have any reality at all if each being of which it is composed is itself a being by aggregation, a being for which we must still seek further grounds for its reality, grounds which can never be found in this way, if we must always continue to seek for them. I agree, Sir, that there are only machines (that are often animated) in all of corporeal nature, but I do not agree that *there are only aggregates of substances, there must also be true substances from which all the aggregates result. We must, then, necessarily come down to the atoms of Epicurus and Cordemoy (which are things you reject along with me), or else we must admit that we do not find any reality in bodies; or finally, we must recognize some substances that have a true unity. I have already said in another letter that the composite made up of the diamonds of the Grand Duke and of the Great Mogul can be called a pair of diamonds, but this is only a being of reason. And when they are brought closer to one another, it would be a being of the imagination or perception, that is to say, a phenomenon. For contact, common motion, and participation in a common plan have no effect on substantial unity. It is true that there are sometimes more, sometimes fewer, grounds for supposing that several things constitute a single thing, in proportion to the extent to which these things are connected. But this serves only to abbreviate our thoughts and to represent the phenomena. It also seems that what constitutes the essence of a being by aggregation is only a mode (*maniére d'être*) of the things of which it is composed. For example, what constitutes the essence of an army is only a mode of the men who compose it. This mode therefore presupposes a substance whose essence is not a mode of substance. Every machine also presupposes some substance in the pieces of which it is made, and there is no plurality without true unities. To put it briefly, I hold this identical proposition, differentiated only by the emphasis, to be an axiom, namely, *that what is not truly* one *being is not truly one* being *either*. It has always been thought that one and being are reciprocal things. Being is one thing and beings are another; but the plural presupposes the singular, and where there is no being still less will there be several beings. What could be clearer? [[I therefore believed that I would be allowed to distinguish beings by aggregation from substances, since these beings have their unity in our mind only, a unity founded on the relations or modes [*modes*] of true substances. If a machine is one substance, a circle of men holding hands will also be one substance, and so will an army, and finally, so will every multitude of substances.]]." —from_Letters to Arnauld_

Then if it is denied that the unity at that level is the interconnection of the plurality or dissimilarity of religions as of parts constituting a whole, rather that every one of the religions at the level of ordinary existence is not part of a whole, but is a whole in itself-then the 'unity' that is meant is 'oneness' or 'sameness' not really of religions, but of the God of religions at the level of transcendence (i.e. esoteric), implying thereby that at the level of ordinary existence (i.e. exoteric), and despite the plurality and diversity of religions, each religion is adequate and valid in its own limited way, each authentic and conveying limited though equal truth. The notion of a plurality of truth of equal validity in the plurality and diversity of religion is perhaps aligned to the statements and general conclusions of modern philosophy and science arising from the discovery of a pluraity and diversity of laws governing the universe having equal validity each in its own cosmological system. The trend to align modern scientific discovery concerning the systems of the universe with corresponding statements applied to human society, cultural traditions,and values is one of the characteristic features of modernity. The position of those who advocate the theory of the transcendent unity of religions is based upon the assumption that all religions, or the major religions of mankind, are revealed religions. They assume that the universality and transcendence of esotericism validates their theory, which they 'discovered' after having acquainted themselves with the metaphysics of Islam. In their understanding of this metaphysics of the transcendent unity of existence, they further assume that the transcendent unity of religions is already implied. There is grave error in all their assumptions, and the phrase 'transcendent unity of religions' is misleading and perhaps meant to be so for motives other than the truth. Their claim to belief in the transecendent unity of religions is something suggested to them inductively by the imagination and is derived from intellectual speculation and not from actual experience. If this is denied, and their claim is derived from the experience of others, then again we say that the sense of 'unity' experienced is not of religions, but of varying degrees of individual religious experience which does not of neccesity lead to the assumption that the religions of inviduals who experienced such 'unity', have truth of equal validity as revealed religions at the level of ordinary existence. Moreover, as already pointed out, the God of that experience is recognized as the rabb, not the ilah of revealed religion. And recognizing Him as the rabb does not necessarily mean that acknowledging Him in true submission follows from that recognition, for rebellion, arrogance, and falsehood have their origin in that very realm of transcendence. There is only one revealed religion. There is only one revealed religion. It was the religion conveyed by all the earlier Prophets, who were sent to preach the message of the revelation to their own people in accordance with the wisdom and justice of the Divine plan to prepare the peoples of the world for the reception of the religion in its ultimate and consummate form as a Universal Religion at the hands of the last Prophet, who was sent to convey the message of the revelation not only to his own people, but to mankind as a whole. The essential message of the revelation was always the same: to recognize and acknowledge and worship the One True and Real God (ilah) alone, without associating Him with any partner, rival, or equal, nor attributing a likeness to Him; and to confirm the truth preached by the earlier Prophets as well as to confirm the final truth brought by the last Prophet as it was confirmed by all the Prophets sent before him.

In the 1990s legal scholar and public policy advocate Wendy Kaminer published a brace of books engaged with the New Age cultures of recovery and self-help. She represented an Old Left perspective on new superstition, and although she was of the same generation as the cultural studies scholars, she did exactly what Andrew Ross warned academics and elites against. She criticized the middlebrow, therapeutic culture of self-help for undermining critical thinking in popular discourse. She encouraged the debunking of superstition, deplored public professions of piety. Her books were polemical and public interventions that were addressed to the maligned liberal and more or less thoughtful reader who took an interest in the issues of the day. In some ways, her writing was a popularization of some of psychoanalytic theory scholar, sociologist, and cultural critic Philip Rieff’s and Richard Hofstadter’s critiques of a therapeutic culture of anti-intellectualism.77 She speculated that the decline of secular values in the political sphere was linked to the rise of a culture of recovery and self-help that had come out of the popularization of New Age, countercultural beliefs and practices. In both I’m Dysfunctional, You’re Dysfunctional: The Recovery Movement and Other Self-Help Fashions and Sleeping with Extra-Terrestrials: The Rise of Irrationalism and the Perils of Piety, Kaminer publicly denounced the decline of secular culture and the rise of a therapeutic culture of testimony and self-victimization that brooked no dissent while demanding unprecedented leaps of faith from its adherents.78 Kaminer’s work combined a belief in Habermasian rational communication with an uncompromising skepticism about the ubiquity of piety that for her was shared by both conservatives and liberals. For Kaminer, argument and persuasion could no longer be operative when belief and subjective experience became the baseline proofs that underwrote public and private assertions. No speaker or writer was under any obligation to answer his or her critics because argument and testimony were fatefully blurred. When reasoned impiety was slowly being banished from public dialogue, political responsibility would inevitably wane. In the warm bath of generalized piety and radical plurality, everyone could assert a point of view, an opinion, and different beliefs, but no one was under any obligation to defend them. Whereas cultural studies scholars saw themselves contesting dominant forms of discourse and hegemonic forms of thinking, Kaminer saw them participating in a popular embrace of an irrational Counter-Enlightenment. Like Andrew Ross, Kaminer cited Franz Mesmer as an important eighteenth-century pioneer of twentieth-century alternative healing techniques. Mesmer’s personal charisma and his powers of psychic healing and invocation of “animal magnetism” entranced the European courts of the late eighteenth century. Mesmer performed miracle cures and attracted a devoted, wealthy following. Despite scandals that plagued his European career, the American middle class was eager to embrace his hybrid of folk practices and scientific-sounding proofs. Mesmerism projected an alternative mystical cosmology based upon magnets and invisible flows of energy. Mesmer, who was said to control the invisible magnetic flow of forces that operated upon human and animal bodies, built upon a network of wealthy patrons who were devoted to the powers of a charismatic leader, Mesmer himself. Mesmer’s manipulation of magnets and hands-on healing evoked for the French court the ancient arts of folk healing while it had recourse to ostensibly modern scientific proofs. Historian of the French eighteenth century Robert Darnton insisted that mesmerism could not be dismissed as mere quackery or charlatanism but represented a transitional worldview, one that bridged the Enlightenment and the particular forms of nineteenth-century Romanticism that followed.

Not a word about the tiny bones. I wondered why a married woman would avoid the plural form.

Upon closer inspection, however, we encounter our first surprise. The Hebrew word that is translated as “god”—ʾĕlōhîm—has a plural ending and could also be translated as “(the) gods.” One god or several gods? The same word may express both the singular and the plural, and only the form of the verb indicates which is intended. This ambiguity may perhaps be intended to prevent us from making a firm decision on one of these possibilities to the exclusion of the other.

The Genesis account of the advent of mankind (Adam-man) is far more eloquent and significant than a casual reading of the passage in English might suggest. In this majestic “Poem of the Dawn” or “Hymn of Creation” (cf. H. Orton Wiley, Christian Theology, Vol. I, Nazarene Publishing House, Kansas City, Mo., pp. 450 ff.), the metaphorical use of the terms “dust,” “image,” “likeness,” “create,” “made,” “breath of life,” and others, contributes much to biblical understanding of man, sin, redemption, holiness, and all the implications of “grace” in relation to man. The writer of the Genesis story chose his words carefully. In 1:26 he tells us that God said, “Let us make man in our image after our likeness,” and (1:27) then, “God created man in his own image … male and female created he them.” Strangely, the second account (Genesis 2) introduces a most mundane and earthy note to the almost too idealistic and incredible first description. “The Lord God formed man of dust from the ground, and breathed into his nostrils the breath of life [‘lives, ’ Hebrew plural, here]; and man became a living being” (Gen. 2:7; RSV). Note the progress; formed, breathed into, and then the process of becoming. There will be no attempt made here to formulate any theory of man's appearance on earth. These terms are noted to suggest that the wording gives room for more than one interpretation. However, no attempt to interpret these passages from the standpoint of modern science should be permitted to obscure the main ideas proposed in Genesis 1—2. This is not a scientific account nor was it in any sense intended to be. The role of science is to unpack all the facts possible which are built into man and his history and world. But the meaning of man and his universe must be derived from another source. And it is this meaning that the biblical story seeks to impart. This starkly beautiful, unembroidered introduction to man as made in his Creator's image establishes the fundamental religious meaning of man as he stands in relationship to God and to nature. This noble concept must precede and throw light upon all that the Hebraic-Christian teaching will assume about man—a sinful creature as of now, yet created in the Imago Dei.

5. Although Sanders and especially Pinnock often speak of the importance of faith, they rarely listen to what the New Testament has to say about the content of faith, about the object of faith. Consider, for example, the following statements: “people can receive the gift of salvation without knowing the giver or the precise nature of the gift.”77 Inclusivism “denies that Jesus must be the object of saving faith.”78 “‘Saving faith’…does not necessitate knowledge of Christ in this life. God’s gracious activity is wider than the arena of special revelation. God will accept into his kingdom those who repent and trust him even if they know nothing of Jesus.”79 “Faith in God is what saves, not possessing certain minimum information.”80 “A person is saved by faith, even if the content of faith is deficient (and whose is not?). The Bible does not teach that one must confess the name of Jesus to be saved.”81 “The issue that God cares about is the direction of the heart, not the content of theology.”82 Some of this argument is slanted by the form of the proferred antitheses. For example: “Faith in God is what saves, not possessing certain minimum information.” At one level that is surely correct: merely possessing information, minimal or otherwise, does not save. Christians are not gnostics. On the other hand, the form of the antithesis may allow the unwary to overlook the fact that faith has content, or an object. Does faith in, say, a ouija board save? How about sincere faith in astrology? Pinnock says it is “faith in God” that saves. But which God? The Buddhist impersonal God? And even if we assume we are dealing with the true God, does all faith in this God save, when we are told that even the devils believe? Again: “The issue that God cares about is the direction of the heart, not the content of theology.” At one level, I would strenuously agree. Yet at the same time, I would want to add that if the direction of the heart is truly right, one of the things it will be concerned about is the content of theology. Does Paul sound as if he does not care about the content of theology in Galatians 1:8-9? Does John, in 1 John 4:1-6? Far from resorting to antitheses, John purposely links sound doctrine, transparent obedience, and love for the brothers and sisters in Christ, as being joint marks of the true believer (and thus of true faith!).

That brings us to the nub of the issue. The second reason for drawing lines even when drawing lines is not “cool” (as my daughter and son would say) is that the New Testament documents model the distinction between orthodoxy and heresy, even if these terms are not deployed exactly in their English sense. Despite the faddish popularity of religious pluralism, despite the erroneous historical reconstructions of Walter Bauer and others, despite the common practice of treating other religions with more deference than a Christianity that tries to conform to the Bible, the fact remains that there is something disturbingly unfaithful about forms of expression that attempt to be more “broadminded” than the New Testament documents themselves. True, most who read these pages will want to avoid the kind of obscurantist “fundamentalism” that is less concerned with fundamentals than with fences. But most who read these pages will not be tempted down that path, and so they scarcely need to be warned against it. It is a cheap zeal that reserves its passions to combat only the sins and temptations of others. We are more likely to squirm when we read words like these: Do you agree with those who say that a spirit of love is incompatible with the negative and critical denunciation of blatant error, and that we must always be positive? The simple answer to such an attitude is that the Lord Jesus Christ denounced evil and denounced false teachers. I repeat that He denounced them as “ravening wolves” and “whited sepulchres,” and as “blind guides.” The Apostle Paul said of some of them, “whose god is their belly, and whose glory is in their shame”. That is the language of the Scriptures. There can be little doubt but that the Church is as she is today because we do not follow New Testament teaching and its exhortations, and confine ourselves to the positive and the so-called “simple Gospel”, and fail to stress the negatives and the criticism. The result is that people do not reconize error when they meet it. It is not pleasant to be negative; it is not enjoyable to have to denounce and to expose error. But any pastor who feels in a little measure, and with humility, the responsibility which the Apostle Paul knew in an infinitely greater degree for the souls and the well-being spiritually of his people is compelled to utter these warnings. It is not liked and appreciated in this modern flabby generation.29

The Firstborn Over All Creation   (Col. 1:15–20) This passage includes a powerful defense of Christ’s deity. Apparently, a central component of the heresy that threatened the Colossian church was the denial of the deity of Christ. Ironically, throughout the centuries some cults have used the phrase “firstborn over all creation” (1:15) to undermine Christ’s deity. The assumption is that if Jesus was born at creation, then He is more like us than He is like God. The Greek word for firstborn, however, can refer to one who was born first chronologically, but it most often refers to preeminence in position or rank (Heb.1:6; Rom. 8:9). Firstborn in this context clearly means highest in rank, not first created (Ps. 89:27; Rev. 1:5) for several reasons: • Christ cannot be both “first begotten” and “only begotten” (see John 1:14, 18; 3:16, 18; 1 John 4:9); and, when the firstborn is one of a class, the class is in the plural form (1:18; Rom. 8:29), but “creation,” the class here, is in a singular form. • If Paul were teaching that Christ was a created being, he would be agreeing with the heresy that he was writing to refute. • It is impossible for Christ to be both created and the Creator of everything (1:16). Thus, Jesus is the firstborn in the sense that He has the preeminence (1:18) and that He possesses the right of inheritance “over all creation” (Heb. 1:2; Rev. 5:1–7, 13).

In the seventeenth century, however, “religion” came to mean “a system of beliefs and practices.” The word could now also be used in the plural, and the Christian faith became just one among several “religions.” In essence, it was considered to be the same as any other. Its superiority over other religions was, at best, relative. This fundamental levelling of all religions also meant that the church's traditional vocabulary lost its theological content. To give one example, in its secularized form sin was perceived exclusively in moralistic terms; it referred to transgressing or failing to obey instructions. The inherent sinfulness of human nature was denied, and a remarkably optimistic view of humanity as essentially good was propagated; since evil had no inherent power over them, people would “naturally” do the right thing if left to themselves (cf Braaten 1977:18; Gründel 1983:105).

Despite the sincerity of their motives, one wonders more than a little to what extent the growing popularity of various forms of annihilationism and conditional immortality are a reflection of this age of pluralism. It is getting harder and harder to be faithful to the “hard” lines of Scripture. And in this way, evangelicalism itself may contribute to the gagging of God by silencing the severity of his warnings and by minimizing the awfulness of the punishment that justly awaits those untouched by his redeeming grace. Newbigin is right: “It is one of the weaknesses of a great deal of contemporary Christianity that we do not speak of the last judgement and of the possibility of being finally lost.”56

The word Jerusalem did not originally refer to a location. It referred to a company of the Magi united by their common knowledge of nature and the heavens. The word is probably a corruption of derusalem, darusalem or djerusalem connoting the Druids. It is found in the Greek as Hierosolyma, meaning “high” or “sacred.” The root hieros (meaning sacred) gives us hierophant and hierarchy. It referred to the wise ones, the elect, the keepers of knowledge. The letter “H” was later pronounced as a “J,” and thus we arrive at Jerus-alem. In Arabic Aleim means “the gods” and gives us the Hebrew word Elohim that connotes a plurality of gods. Jerusalem would, in its simplest form, mean “place of the godly or godlike men.” The Roman mythographers cunningly took words like “Jerusalem,” “Hebrew,” “Jew,” “Israelite” and “Phoenician,” etc, and attributed them where they did not belong. They massacred those who once bore these titles, so honoring and respecting mere names and words was not a major concern. The sacred language had, by deliberate design, been successfully eradicated, and soon the world would believe whatever the new Romish hegemony dictated concerning world history and religion. Ireland’s great civilization was erased and Egypt’s civilization obliterated. Alexandria was burned to the ground and many other colleges and libraries smoldered to ash. Eventually, the world would forget the role of Athens, and time would not spare Rome’s vast empire. It too would eventually diminish and cease to exist. Those who sought to erase traces of Ireland’s contribution and tradition were most successful in their diabolical and sacrilegious undertaking.

The idea of India is plural and inclusive. The Constitution of India is flexible and accomodative. As it stands, India incorporates a greater variety of religions (whether born in its soil or imported) than any other nation in human history. It has, among things, a Sikh majority state (the Punjab), three Christian majority states (Mizoram, Nagaland and Meghalaya), a Muslim majority state (Jammu and Kashmir), Muslim majority districts in Kerala and West Bengal, and districts dominated by Buddhists in Kashmir and Arunachal. India also has a greater variety of languages and literatures than any other nation, and a federal form of government. If flexibility is promoted more sincerely and accomodation implemented more faithfully, one can yet arrive at a resolution which allows for real autonomy, such that Manipuris and Nagas and Kashmiris have the freedom both to determine the pattern of their lives in their own state, and to seek, if they so wish, opportunities to work and live in the other states of the Union.

Here we may fruitfully turn to the work of those feminists who have attempted to (re)theorize sexual difference, to escape – however temporarily and partially – from the terms of a binary hierarchy in which one term is deprived of positive being. For woman to be a set of specificities rather than the opposite, or complement, to Man, man must become a set of specificities as well. If Man is singular, if he is a self-identical and definite figure, then non-man becomes his negative, or functions as an indefinite and homogeneous ground against which Man’s definite outlines may be seen. But if man himself is different from himself, then woman cannot be singularly defined as non-man. If there is no singular figure, there can be no singular other. The other becomes potentially specific, variously definite, an array of positivities rather than a negation or an amorphous ground. Thus the plural specificity of “men” is a condition of the positive existences and specificities of “women.”28 By analogy here, the specificity of capitalism – its plural identity, if you like – becomes a condition of the existence of a discourse of noncapitalism as a set of positive and differentiated economic forms.

Philippians 2:5 tells us that we are to have the mind of Christ. This verse is part of a poem (Phil. 2:5–11) that was originally a hymn.1 This verse says that we are to think like Jesus thinks. In the original Greek, the command is in the form of the verb phroneite, the plural imperative of the verb phroneo, “to think or to be minded in a certain way.” Our mind is to have the same characteristics that Christ's mind has.

Page 240: [Michael] Walzer transfers responsibility for realizing the old cultural-pluralist fantasy from the all-too-assimilated white ethnics to new ethnic groups from other parts of the world. “Whatever regulation is necessary—we can argue about that—the flow of people, the material base of multiculturalism, should not be cut off.” Walzer hopes that separate ethnic communities in the United States can be kept alive artificially, to prevent the development of a common American cultural identify: “If that vitality cannot be sustained, pluralism will prove to be a temporary phenomenon, a way station on the road to American nationalism.” Assimilation, or nationalism, is a misfortune: “A radical program of Americanization would really be unAmerican. … The public schools, according to Walzer, must be structured to actively discourage the assimilation of immigrants to the majority heritage: “Strengthen the public schools, and focus them … on two things: first, the history and contemporary forms of democratic politics, and second, the immigrant experience.” In Walzer’s view, then, everyone in America should have an ethnic nationality—with the exception of “generic” Americans: “A certain sort of communitarianism is available to each of the hyphenate groups—except, it would seem, the American-Americans, whose community, if it existed, would deny the Americanism of all the others.

Page 80-81: The two patron saints of American cultural pluralism rejected both Anglo-conformity and the melting-pot ideal. In his 1915 essay in the Nation, “Democracy vs. The Melting Pot,” Horace Kallen was concerned (as the essay’s title suggests) with rebutting the melting-pot conception, as well as the nativism displayed in Edward A. Ross’s polemic the Old World and the New (1915), the immediate occasion of Kallen’s essay. Randolph Bourne, in his July 1916 essay “Trans-National America,” concentrated on contesting the claims of Anglo-conformists for the superiority of Anglo-American culture.* Rejecting assimilation, in its Anglo-conformist and melting-pot forms, both of which, in their different ways, envision the United States as a conventional nation-state with a single predominant culture, cultural pluralists counterposed the ideal of the United States as a nonnational confederation of minorities, a country without a majority nation. * Kallen and Bourne arguable were influenced by their ethnic backgrounds, Kallen was a Harvard-educated German Jew who had immigrated to the United States with his family at the age of five, a Zionist and a proponent of secular (but not religious) Jewishness, Kallen was concerned about the effect on a distinct Jewish-American identity of the melting-pot ideal that Zangwill (an English Jew) promoted.

Apollo can be written in the plural form.

Shenanigans’ is an utterly delightful word. It sounds as if it should be of Irish origin, but the word comes from North America where it came into common usage in the early 1850’ s. It is a word which seems to exist only in its plural form; there are no records of singularity, no examples of ‘a shenanigan’.

This person greeted the Cohen by raising his left hand, then spreading the fingers two and two away from the thumb so as to form the Hebrew letter shin, signifying the initial letter of one of the pre-Mosaic (that is, plural) names of God, which may never be spoken. “Basically wishing long life and prosperity,” explained the Cohen, answering with the same gesture.

Even though we no longer form the plural with -as, we see that old pattern reflected in pairs like wolf-wolves (also elf-elves, self-selves, knife-knives, loaf-loaves, etc.).

Mandarin or Vietnamese, have little or no inflectional morphology: the concept of ‘plural’ in Mandarin for example has to be deduced from context (one dog, two dog, many dog and so on) and is not marked on the noun itself. Russian or Latin, by contrast, are examples of highly inflecting languages: both Latin and its daughter language, Portuguese, for example, have full verbal paradigms in which all persons in all tenses are marked by a suffix (compare English, which marks only third person singular in the present tense). In both Latin and Russian, nouns are additionally marked for case, indicating by means of a suffix their function within a sentence. English, which has lost most of its case marking except in pronouns (compare she as a subject or nominative form, and her as an accusative or object form), achieves this through word order (subjects tend to precede verbs, objects follow them), or by prepositions. In Russian, these endings vary according to the gender of the noun, and there is a separate plural form.

Das Rad [rat] ‘wheel’ • Der Rat [rat] ‘council’ Both words are pronounced with final [t] sound, but the difference in spelling here has a rational basis rather than being simply a historical quirk, as is evident from their plural forms: in the plural of Rad (Räder) the [d] sound is restored, while in that of Rat (Räte) the final [t] remains.

plural n. (usually the DTs) INFORMAL delirium tremens. mid 19th century: abbreviation, originally in the singular form DT (now rare).

One can define conservatism as the political form of melancholy. It remained decisive for the conservative syndrome which took shape in Europe after the 1789 French Revolution that it had resulted from looking back at the irretrievable goods, life forms and arts of the pre-bourgeois times. One of the preconditions was the certainty of never becoming the dominant view. It acquired its elegiac hues by emphasizing the habit of expecting the darker constants of human nature. To be conservative is to continue believing that good and noble things are tied to places and unique phenomena – for vulgar things, on the other hand, the majority principle and mechanical repetition are sufficient. Such reserve imposes itself on those with nothing more to win in a history addicted to novelty. This way of feeling will be cultivated by those who are keen to avoid being mistaken for profiteers of future conditions. When people in the optimistic mainstream speak of a constant improvement of living conditions, the conservative keeps a low profile. Assuming that better things lie ahead – does that not already mean searching in the wrong direction? Fluctuating between equanimity and disgust, the conservative watches the activities of those moved by progressive feelings and waits for entropy to do its work. Progress, the conservative is sure, is only ever an acceleration of the flight from good, which lies unattainable behind us… Any conservative who wanted to elevate themselves to the level of principles had to move on from here to anthropological generalizations. They had to learn to associate the idea of “mankind” with the epithet “incorrigible”… One could no longer even speak of the “return of the tragic” – for we are ineluctably embedded in it, as if in a fabric woven of first and second nature.

William James who advocated a plurality of approaches that are dynamically related. In place of the monolithic unity of the paradigm, which is able to change only by being cracked and shattered in a revolution, would stand a form of unity in plurality.

When we realize that life is endurable only if we can change gods, and that monotheism contains the germ of every form of tyranny, we stop commiserating with the ancient institution of slavery. It was better to be a slave and to be able to worship one’s chosen deity than to be “free” and to confront only a single variety of the divine. Freedom is the right to difference; being plurality, it postulates the dispersion of the absolute, its resolution into a dust of truths, equally justified and provisional.

Of course there are individual books—you may even be holding one in your hand right now—but that’s not all we are. At the risk of sounding full of ourselves, we are both the One and the Many, an ever-changing plurality, a bodiless flow. Shifting and changing shape, we encounter your human eye as black marks on a page, or your ear as bursts of sound. From there, we travel through your minds, and thus we merge and multiply.

3) Chrislam is an Obvious False Teaching that Has Entered Christianity: Marloes Janson and Birgit Meyer state that Chrislam merges Christianity and Islam. This syncretistic movement rests upon the belief that following Christianity or Islam alone will not guarantee salvation. Chrislamists participate in Christian and Islamic beliefs and practices. During a religious service Tela Tella, the founder of Ifeoluwa, Nigeria’s first Chrislamic movement, proclaimed that “Moses is Jesus and Jesus is Muhammad; peace be upon all of them – we love them all.’” Marloes Janson says he met with a church member who calls himself a Chrislamist. The man said, “You can’t be a Christian without being a Muslim, and you can’t be a Muslim without being a Christian.” These statements reflect the mindset of this community, which mixes Islam with Christianity, and African culture. Samsindeen Saka, a self-proclaimed prophet, also promotes Chrislam. Mr. Saka founded the Oke Tude Temple in Nigeria in 1989. The church's name means the mountain of loosening bondage. His approach adds a charismatic flavor to Chrislam. He says those bound by Satan; are set free through fasting and prayer. Saka says when these followers are set free from evil spirits. Then, the Holy Spirit possesses them. Afterward, they experience miracles of healing and prosperity in all areas of their life. He also claims that combining Christianity and Islam relieves political tension between these groups. This pastor seeks to take dominion of the world in the name of Chrislam (1). Today, Chrislam has spread globally, but with much resistance from the Orthodox (Christians, Muslims, and Jews). Richard Mather of Israeli International News says Chrislamists recognize both the Judeo-Christian “Bible and the Quran as holy texts.” So, they fuse these religions by removing Jewish references from the Bible. Thereby neutralizing the prognostic relevance “of the Jewish people and the land of Israel.” This fusion of Islam with Christianity is a rebranded form of replacement theology (2) (3). Also, traditional Muslims do not believe in the resurrection of Jesus Christ. Therefore, they do not believe Christ died on the cross for the sins of the world. Thus, these religions cannot merge without destroying the foundations of the Gospel of Jesus Christ. References: 1. Janson, Marloes, and Birgit Meyer. “Introduction: Towards a Framework for the Study of Christian-Muslim Encounters in Africa.” Africa, Vol. 86, no. 4, 2016, pp. 615-619, 2. Mather, Richard. “What is Chrislam?” Arutz Sheva – Israel International News. Jewish Media Agency, 02 March 2015, 3. Janson, Marloes. Crossing Religious Boundaries: Islam, Christianity, and ‘Yoruba Religion' in Lagos, Nigeria, (The International African Library Book 64). Cambridge University Press. 2021.

Mass democracy, which in the meantime has appropriated certain life forms and ideas of the cultural revolution of the 1960s and 1970s in a watered-down form, indeed allows value pluralism and permissiveness, in fact mass democracy partly even lives off them, however on the other hand, mass democracy may not and cannot let unbounded freedom in ethico-philosophical thought be followed by unbounded freedom in social action. That is why it ought not therefore be expected that the verbal Nietzscheanism of postmodern ideology inside of postmodern reality will be transformed into the form setting the tone of social praxis. Not only has universalistic ethics imbued the broader social consciousness, in which universalistic ethics of course mixes with various versions of "live and let live", but also national and international institutions, which base their work on ethical principles with universal validity, increase in number and are consolidated.

The highly developed system of honorific registers in Japanese, for example, reflects a socially stratified society in which relative social status is important, but it may also lead one to think of that social organization as in some way ‘natural’, or at least, disincline one to question it. Speakers of a language that insists on feminine and masculine personal forms may be more accepting of gender roles in society than speakers of a language which does not. Wierzbicka notes that attempts by Polish communist governments to discourage use of the gendered address forms pan/pani (‘sir/madam’) in favour of the second person plural wy foundered because the genderless form sounded cold and impolite:

Futuwwah is the way of the fata. In Arabic, fata literally means a handsome, brave youth. After the enlightenment of Islam, following the use of the word in the Holy Koran, fata (plural: fityan) came to mean the ideal, noble, and perfect man whose hospitality and generosity would extend until he had nothing left for himself; a man who would give all, including his life, for the sake of his friends. According to the Sufis, Futuwwah is a code of honorable conduct that follows the example of the prophets, saints, sages, and the intimate friends and lovers of Allah. The traditional example of generosity is the prophet Abraham, peace be upon him, who readily accepted the command to sacrifice his son for Allah's sake. He is also a model of hospitality who shared his meals with guests all his life and never ate alone. The prophet Joseph, peace be upon him, is an example of mercy, for he pardoned his brothers, who tried to kill him, and a model of honor, for he resisted the advances of a married woman, Zulaykha, who was feminine beauty personified. The principles of character of the four divinely guided caliphes, the successors of the Prophet Muhammad, peace and blessings be upon him, also served as guides to Futuwwah; the loyalty of Abu Bakr, the justice of 'Umar, the reserve and modesty of 'Uthman, and the bravery of 'Ali, may Allah be pleased with them all. The all-encompassing symbol of the way of Futuwwah is the divinely guided life and character of the final prophet, Muhammad Mustafa, may Allah's peace and blessings be upon him, whose perfection is the goal of Sufism. The Sufi aims to abandon all improper behavior and to acquire and exercise, always and under all circumstances, the best behavior proper to human beings; for God created man "for Himself" as His "supreme creation," "in the fairest form." As He declares in His Holy Koran, "We have indeed honored the children of Adam.

In Genesis 3:5 the serpent (Hebrew: nachash) says to Eve: “For God (elohim) knows that on the day you both eat from it, then your eyes will be opened and you both shall be like gods (elohim), knowing good and evil.” This verse is like Psalm 82:1. The word elohim occurs two times in the same verse. The first instance is singular because of grammar (the verbal “knows” is singular in form). While most English translations render the second instance as “God,” it should be plural because of the context supplied by Genesis 3:22. That verse reads: “And Yahweh God said, “Look—the man has become as one of us, to know good and evil.” The phrase “one of us” informs us that, as in Genesis 1:26, God is speaking to his council members—the elohim. This tells us clearly that the second instance of elohim in Genesis 3:5 should be plural.

Page 85 -- Generally, there are more than two groups, but sometimes they nonetheless choose up sides in what becomes a bipolar confrontation. Where bipolarity does not take over, the presence of third groups opens the possibility that the largest group, though able to muster a plurality of the vote for its party, will be excluded from power by the configuration of votes and seats obtained in toto by the other groups. If the excluded group is the largest, the degree of dissatisfaction may be greater than in the simple 60-40 situation. An even more extreme result can be produced by party fragmentation. If Group A, with 60 percent of the population, divides its support between two parties, it is open to Group B or to B and C, with 40 percent but only one party, to form a government that excludes the majority group. This it can do by winning a majority of seats by repeated pluralities in three-way contests Page 86 -- I shall show later that elections of this general type are a major - though not the only - reason for the decline of democracy in Africa, Asia, and the Caribbean. Such elections have much to do with the outlawing of opposition, the rigging of future elections, and the incidence of military coups

So let’s make room for more types of confidence beyond the sharpest-elbowed, loudest-voice-in-the-room style that has been the marker for leadership for so many years. We should not have to “fake it until we make it” and be performative about being confident. Let’s recognize all these other forms of confidence that have been undervalued for way too long, especially those more feminine strengths. Repeat after me: confidence is a plural, not a singular construct.

You’re cheating,” I mutter sleepily. “The nap worked, I’m healed,” Garrett declares. “Me too, all healed,” Kenzo agrees, kissing across my shoulder. “So fucking healed.” “Uh-uh, we could tear your stitches,” I protest. “Nurse, I require you to heal me.” Kenzo grins against my skin as Garrett caresses over my knickers. Shit. “Me too,” Garrett murmurs. “I’ve heard the best form of treatment is with orgasms.” “Healing,” I blurt. “Rest.” But they ignore me, the stupid wankers and their stupid, seductive penises. Peni? What’s the plural of penis? Oh, who the fuck cares. “Fuck it,” I mutter, and Kenzo breathes out a laugh. “Thank fuck.

SANDINISTAS. The Sandinista National Liberation Front (Frente Sandinista de Liberación Nacional—FSLN), more commonly known as Sandinistas, ruled Nicaragua from 1979 until 1990, attempting to transform the country along Marxist-influenced lines. The group formed in the early 1960s, and spent the first two decades of its existence engaged in a guerrilla campaign against the dictatorship of Anastasio Somoza, receiving backing from Cuba which remained a close ally when the Sandinistas took office. With popular revulsion towards Somoza rising, in 1978 the Sandinistas encouraged the Nicaraguan people to rise up against his regime. After a brief but bloody battle, in July 1979 the dictator was forced into exile, and the Sandinistas emerged victorious. With the country in a state of morass, they quickly convened a multi-interest five-person Junta of National Reconstruction to implement sweeping changes. The junta included rigid Marxist and long-serving Sandinista Daniel Ortega, and under his influence Somoza’s vast array of property and land was confiscated and brought under public ownership. Additionally, mining, banking and a limited number of private enterprises were nationalized, sugar distribution was taken into state hands, and vast areas of rural land were expropriated and distributed among the peasantry as collective farms. There was also a highly successful literacy campaign, and the creation of neighborhood groups to place regional governance in the hands of workers. Inevitably, these socialist undertakings got tangled up in the Cold War period United States, and in 1981 President Ronald Reagan began funding oppositional “Contra” groups which for the entire decade waged an economic and military guerrilla campaign against the Sandinista government. Despite this and in contrast to other communist states, the government fulfilled its commitment to political plurality, prompting the growth of opposition groups and parties banned under the previous administration. In keeping with this, an internationally recognized general election was held in 1984, returning Ortega as president and giving the Sandinistas 61 of 90 parliamentary seats. Yet, in the election of 1990, the now peaceful Contra’s National Opposition Union emerged victorious, and Ortega’s Sandinistas were relegated to the position of the second party in Nicaraguan politics, a status they retain today. The Marxism of the Sandinistas offered an alternative to the Marx- ism–Leninism of the Soviet Bloc and elsewhere. This emanated from the fact that the group attempted to blend a Christian perspective on theories of liberation with a fervent devotion to both democracy and the Marxian concepts of dialectical materialism, worker rule and proletariat-led revolution. The result was an arguably fairly success- ful form of socialism cut short by regional factors.

While the leading state thus collected its energies in the prospect of the severe war impending, the insurgents had to solve the more difficult task of acquiring political organization during the struggle. [...] The Latin language, which was even then the prevailing language among the Marsians and Picentes, continued in official use, but the Samnite language which predominated in Southern Italy was placed side by side with it on a footing of equality; and the two were made use of alternately on the silver pieces which the new Italian state began to coin in its own name after Roman models and after the Roman standard, thus appropriating likewise the monopoly of coinage which Rome had exercised for two centuries. It is evident from these arrangements— and was, indeed a matter of course-that the Italians now no longer thought of wresting equality of rights from the Romans, but purposed to annihilate or subdue them and to form a new state. But it is also obvious that their constitution was nothing but a pure copy of that of Rome or, in other words, was the ancient polity handed down by tradition among the Italian nations from time immemorial:—the organization of a city instead of the constitution of a state, with primary assemblies as unwieldy and useless as the Roman comitia, with a governing corporation which contained within it the same elements of oligarchy as the Roman senate, with an executive administered in like manner by a plurality of coordinate supreme magistrates.

to elevate one way of interpreting it (the 'historical Jesus,' Pauline or Johannine Christology, Augustinian or Thomistic metaphysics, Luther's 'justification by faith,' Barth's notion of election) as the one and only way is to reify and petrify certain metaphors, models, and concepts that although appropriate to some people in certain times, may be no longer. If we take the form of Scripture seriously, the plurality of interpretive perspectives that it is, we will have to do the same risky, adventuresome thing that it does: interpret the salvific love of God in ways that can address our crises most persuasively and powerfully. And this will not, cannot, mean using the terminology of two thousand years ago.

If my opinion that substance requires a true unity were founded only on a definition I had formulated in opposition to common usage, *then the dispute would be only one of words*. But besides the fact that most philosophers have taken the term in almost the same fashion, distinguishing between a unity in itself and an accidental unity, between substantial and accidental form, and between perfect and imperfect, natural and artificial mixtures, I take things to a much higher level, and setting aside the question of terminology, *I believe that where there are only beings by aggregation, there aren't any real beings*. For every being by aggregation presupposes beings endowed with real unity, because every being derives its reality only from the reality of those beings of which it is composed, so that it will not have any reality at all if each being of which it is composed is itself a being by aggregation, a being for which we must still seek further grounds for its reality, grounds which can never be found in this way, if we must always continue to seek for them. I agree, Sir, that there are only machines (that are often animated) in all of corporeal nature, but I do not agree that *there are only aggregates of substances, there must also be true substances from which all the aggregates result. We must, then, necessarily come down to the atoms of Epicurus and Cordemoy (which are things you reject along with me), or else we must admit that we do not find any reality in bodies; or finally, we must recognize some substances that have a true unity. I have already said in another letter that the composite made up of the diamonds of the Grand Duke and of the Great Mogul can be called a pair of diamonds, but this is only a being of reason. And when they are brought closer to one another, it would be a being of the imagination or perception, that is to say, a phenomenon. For contact, common motion, and participation in a common plan have no effect on substantial unity. It is true that there are sometimes more, sometimes fewer, grounds for supposing that several things constitute a single thing, in proportion to the extent to which these things are connected. But this serves only to abbreviate our thoughts and to represent the phenomena. It also seems that what constitutes the essence of a being by aggregation is only a mode (*maniére d'être*) of the things of which it is composed. For example, what constitutes the essence of an army is only a mode of the men who compose it. This mode therefore presupposes a substance whose essence is not a mode of substance. Every machine also presupposes some substance in the pieces of which it is made, and there is no plurality without true unities. To put it briefly, I hold this identical proposition, differentiated only by the emphasis, to be an axiom, namely, *that what is not truly* one *being is not truly one* being *either*. It has always been thought that one and being are reciprocal things. Being is one thing and beings are another; but the plural presupposes the singular, and where there is no being still less will there be several beings. What could be clearer? [[I therefore believed that I would be allowed to distinguish beings by aggregation from substances, since these beings have their unity in our mind only, a unity founded on the relations or modes [*modes*] of true substances. If a machine is one substance, a circle of men holding hands will also be one substance, and so will an army, and finally, so will every multitude of substances.]]." —from_Letters to Arnauld_

After plant and animal life had been created, "God" said "Let Us make man in Our image, according to our likeness." The reference to "God" in the plural form ("Us") implies that "God" is the plural collective of the totality Itself. "God" in the plural form comprises all of creation including the stars, fish, birds, and cattle. Man was made from the plural collective of all that is.

He called them women (an-nisâ') which is a plural which does not have a singular form. For that reason, he said, "He made me love three things in your world: women..." and he did not say, "woman". He took note of the fact that they came after him in existence. The word an- nisa' also means postponement. Allah says, "The month postponed is an increase in disbelief," (9:37) and the sale of "nasi'a" is said to be by postponement, that is, by credit. That is why he said an-nisa'. He loved them only by rank, and they are the place of the passive. They are to him as nature is to Allah in which Allah opened the forms of the world by the projection of the will and the divine command which is marriage in the world of elemental forms, and aspiration (himma) in the world of luminous spirits, as in the order of premises and their meanings through deduction. All of that is the marriage of the first uniqueness in each of these aspects. Whoever loves women in this measure, loves with a divine love. Whoever loves them in respect to natural appetite in particular, deprives himself of the knowledge of this appetite. For him it is a form without a spirit (rûh). That form in the heart of the matter is the essence of a spirit, but it is not witnessed by the one who comes to his wife or any woman by pure gratification, and he does not perceive the one it is for even so, he has no knowledge of himself, as others have no knowledge of him, since he has not been verbally named so that he could be known.