Pp Anime Quotes

I believe that there is something connecting us ... Something that was here before we got here and will still be here after we're gone. I've begun to believe that all of our consciousnesses are bound up in that greater consciousness. ... An animating presence .... [pp. 205-206]

The greatness of a Nation and its moral progress can be judged by the way its animals are treated…I hold that the more helpless a creature, the more entitled it is to protection by man from the cruelty of man.’ – Mahatma Gandhi

I realized about a month ago that there's a last time everyone skips across a street. And that most people I know have already skipped for the last time and don't know it. From here on out it will always be walking or running, growing older and buying things at the store or seeing friends or going to work, but never again will life impel them to skip. When I thought of this, the tragedy of it overwhelmed me so that I skipped all the way home from my friend's house. Skipping is a strange thing. Because it means something. Like trains make the sound of leaving. Skipping is the motion of being totally free, childlike, abandoned of self and to self. But I learned something else about skipping. You can't fake it. Or make it happen. It must be something that happens to you. (pp. 152-153)

We need another wiser and perhaps more mystical concept of animals. In a world older and more complete than ours, they move finished and complete, gifted with extensions of the senses we have lost or never attained, living by voices we shall never hear. They are not brethren, they are not underlings, they are other Nations, caught with ourselves in the net of life and time, fellow prisoners of the splendour and travail of earth.’ And

The English word Atonement comes from the ancient Hebrew word kaphar, which means to cover. When Adam and Eve partook of the fruit and discovered their nakedness in the Garden of Eden, God sent Jesus to make coats of skins to cover them. Coats of skins don’t grow on trees. They had to be made from an animal, which meant an animal had to be killed. Perhaps that was the very first animal sacrifice. Because of that sacrifice, Adam and Eve were covered physically. In the same way, through Jesus’ sacrifice we are also covered emotionally and spiritually. When Adam and Eve left the garden, the only things they could take to remind them of Eden were the coats of skins. The one physical thing we take with us out of the temple to remind us of that heavenly place is a similar covering. The garment reminds us of our covenants, protects us, and even promotes modesty. However, it is also a powerful and personal symbol of the Atonement—a continuous reminder both night and day that because of Jesus’ sacrifice, we are covered. (I am indebted to Guinevere Woolstenhulme, a religion teacher at BYU, for insights about kaphar.) Jesus covers us (see Alma 7) when we feel worthless and inadequate. Christ referred to himself as “Alpha and Omega” (3 Nephi 9:18). Alpha and omega are the first and last letters of the Greek alphabet. Christ is surely the beginning and the end. Those who study statistics learn that the letter alpha is used to represent the level of significance in a research study. Jesus is also the one who gives value and significance to everything. Robert L. Millet writes, “In a world that offers flimsy and fleeting remedies for mortal despair, Jesus comes to us in our moments of need with a ‘more excellent hope’ (Ether 12:32)” (Grace Works, 62). Jesus covers us when we feel lost and discouraged. Christ referred to Himself as the “light” (3 Nephi 18:16). He doesn’t always clear the path, but He does illuminate it. Along with being the light, He also lightens our loads. “For my yoke is easy,” He said, “and my burden is light” (Matthew 11:30). He doesn’t always take burdens away from us, but He strengthens us for the task of carrying them and promises they will be for our good. Jesus covers us when we feel abused and hurt. Joseph Smith taught that because Christ met the demands of justice, all injustices will be made right for the faithful in the eternal scheme of things (see Teachings, 296). Marie K. Hafen has said, “The gospel of Jesus Christ was not given us to prevent our pain. The gospel was given us to heal our pain” (“Eve Heard All These Things,” 27). Jesus covers us when we feel defenseless and abandoned. Christ referred to Himself as our “advocate” (D&C 29:5): one who believes in us and stands up to defend us. We read, “The Lord is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler” (Psalm 18:2). A buckler is a shield used to divert blows. Jesus doesn’t always protect us from unpleasant consequences of illness or the choices of others, since they are all part of what we are here on earth to experience. However, He does shield us from fear in those dark times and delivers us from having to face those difficulties alone. … We’ve already learned that the Hebrew word that is translated into English as Atonement means “to cover.” In Arabic or Aramaic, the verb meaning to atone is kafat, which means “to embrace.” Not only can we be covered, helped, and comforted by the Savior, but we can be “encircled about eternally in the arms of his love” (2 Nephi 1:15). We can be “clasped in the arms of Jesus” (Mormon 5:11). In our day the Savior has said, “Be faithful and diligent in keeping the commandments of God, and I will encircle thee in the arms of my love” (D&C 6:20). (Brad Wilcox, The Continuous Atonement, pp. 47-49, 60).

The relation between technology and slavery has often been evoked by histo- rians of the ancient world. According to the current opinion, in fact, the striking lack of technological development in the Greek world was due to the ease with which the Greeks, thanks to slavery, could procure manual labor. If Greek mate- rial civilization remained at the stage of the organon, that is, of the utilization of human or animal power by means of a variety of instruments and did not have access to machines, this happened, one reads in a classic work on this argument, “because there was no need to economize on manual labor, since one had access to living machines that were abundant and inexpensive, different from both human and animal: slaves” (Schuhl, pp. 13–14). It does not interest us here to verify the correctness of this explanation, whose limits have been demonstrated by Koyré (pp. 291ff.) and which, like every explanation of that kind, could be easily reversed (one could say just as reasonably, as Aristotle does in the end, that the lack of machines rendered slavery necessary). What is decisive, rather, from the perspective of our study, is to ask ourselves if between modern technology and slavery there is not a connection more es- sential than the common productive end. Indeed, if it is clear that the machine is presented from its first appearance as the realization of the paradigm of the animate instrument of which the slave had furnished the originary model, it is all the more true that what both intend is not so much, or not only, an increase and simplification of productive labor but also, by liberating human beings from necessity, to secure them access to their most proper dimension—for the Greeks the political life, for the moderns the possibility of mastering the nature’s forces and thus their own.

Treating Abuse Today (Tat), 3(4), pp. 26-33 Freyd: You were also looking for some operational criteria for false memory syndrome: what a clinician could look for or test for, and so on. I spoke with several of our scientific advisory board members and I have some information for you that isn't really in writing at this point but I think it's a direction you want us to go in. So if I can read some of these notes . . . TAT: Please do. Freyd: One would look for false memory syndrome: 1. If a patient reports having been sexually abused by a parent, relative or someone in very early childhood, but then claims that she or he had complete amnesia about it for a decade or more; 2. If the patient attributes his or her current reason for being in therapy to delayed-memories. And this is where one would want to look for evidence suggesting that the abuse did not occur as demonstrated by a list of things, including firm, confident denials by the alleged perpetrators; 3. If there is denial by the entire family; 4. In the absence of evidence of familial disturbances or psychiatric illnesses. For example, if there's no evidence that the perpetrator had alcohol dependency or bipolar disorder or tendencies to pedophilia; 5. If some of the accusations are preposterous or impossible or they contain impossible or implausible elements such as a person being made pregnant prior to menarche, being forced to engage in sex with animals, or participating in the ritual killing of animals, and; 6. In the absence of evidence of distress surrounding the putative abuse. That is, despite alleged abuse going from age two to 27 or from three to 16, the child displayed normal social and academic functioning and that there was no evidence of any kind of psychopathology. Are these the kind of things you were asking for? TAT: Yeah, it's a little bit more specific. I take issue with several, but at least it gives us more of a sense of what you all mean when you say "false memory syndrome." Freyd: Right. Well, you know I think that things are moving in that direction since that seems to be what people are requesting. Nobody's denying that people are abused and there's no one denying that someone who was abused a decade ago or two decades ago probably would not have talked about it to anybody. I think I mentioned to you that somebody who works in this office had that very experience of having been abused when she was a young teenager-not extremely abused, but made very uncomfortable by an uncle who was older-and she dealt with it for about three days at the time and then it got pushed to the back of her mind and she completely forgot about it until she was in therapy. TAT: There you go. That's how dissociation works! Freyd: That's how it worked. And after this came up and she had discussed and dealt with it in therapy, she could again put it to one side and go on with her life. Certainly confronting her uncle and doing all these other things was not a part of what she had to do. Interestingly, though, at the same time, she has a daughter who went into therapy and came up with memories of having been abused by her parents. This daughter ran away and is cutoff from the family-hasn't spoken to anyone for three years. And there has never been any meeting between the therapist and the whole family to try to find out what was involved. TAT: If we take the first example -- that of her own abuse -- and follow the criteria you gave, we would have a very strong disbelief in the truth of what she told.

He looks through the windscreen at nothing. They are returning to Cuba. The announcement came after the droids withdrew. An auto-animated voice. It did not proclaim their furlough a success or failure. Ibn al Mohammed does not know if the others will accept implantation. He believes they will not, as he will not. Temptation is legion, yet what does it mean? He is not of Satan’s world. What would implantation bring except ceaseless surveillance within a greater isolation? That, and the loss of his soul. Sun-struck and empty, so immense it frightens, the desert is awesome in its indifference. Even as he stares at it, Ibn al Mohammed wonders why he does so. The life that clings to it is sparse, invisible, death-threatened. Perhaps they will cast him out just here, he and all others who do not cooperate. No matter: he has lived in such a place. Sonora is not the same as Arabia, or North Africa, or The Levant, yet its climate and scant life pose challenges that to him are not unfamiliar. Ibn al Mohammed believes he would survive, given a tent, a knife, a vessel in which to keep water, a piece of flint. Perhaps they will grant these necessities. A knife, they might yet withhold. As if, wandering in so complete a desolation, he might meet someone he would want to hurt. As he watches, images cohere. Human figures made small by distance, yet he knows them. His mother, in a dark, loose-fitting, simple abaya. How does he recognize her, in the anonymous dress? Ibn al Mohammed has not seen his mother in a dozen years. He knows her postures, movements she was wont to make. He sees his sisters, also wearing abayas and khimars. What are they doing? Bending from the waist, they scrounge in the sand. Asna, the eldest, gentle Halima, Nasirah, who cared for him when he was young. They are gathering scraps and remants, camel chips for a fire. Where is their house? Why are they alone? It seems they have remained unmarried—yet what is he seeing? Is it a moment remembered, a vision of the past? Or are these ghosts, apparitions summoned by prophetic sight? Perhaps it is a mirage only. His sisters seem no older than when he left. Is it possible? His mother only appears to have aged. She is shrunken, her back crooked. Anah Kifah, who is patient and struggles. He wonders how they do not see the ship, this great craft that flies across the sky. The ship is in the sky, their eyes are on the ground. That is why they do not see it. Or his windscreen view is magnified, and Halima and Nasirah and Asna and Anah Kifah are much farther away than they seem, and the ship is a vanishing dot on an unremarked horizon. If he called, they would not hear. Also, there is the glass. Still, he wishes to call to them. What is best to say? “Mother … Mother.” Anah Kifah does not lift her head. His words strike the windscreen and fall at his feet, are carried away by wind, melt into air. “Nasirah? It is Ibn. Do you hear me? Halima? Halima, I can see you. I see all my sisters. I see my mother. Asna? How has it been with you? Do you hear me? It is Ibn. I am here—far away, yet here, and I shall come back. They cannot lock me always in a cage, God willing. In a month, in a year, I shall be free. Keep faith. Always know God is with you. God is great. God protects me. God gives me strength to endure their tortures. One day, God will speed my return.” The women do not lift their heads. They prod the sand, seemingly indifferent to what they find. Straining toward them, Ibn al Mohammed cries out, “Mother! Nasirah! I am alive! I am alive!” [pp. 160-162]

for two thousand years after his death Aristotle would set the way in which Christians and Muslims alike shaped their thoughts about the best way to organize and think about the physical world, about the arts and the pursuit of virtue. The Christian Church began by being suspicious about Aristotle, preferring the otherworldliness of Plato’s thought, but there was no other scheme for understanding the organization of the world as remotely comprehensive as his. When Christians were faced with making theological comments on natural subjects like biology or the animal kingdom, they turned to Aristotle, just as Christian theologians today may turn to modern science to inform themselves about matters in which they are not technically expert. The result was, for instance, that two millennia after the death of this non-Christian philosopher two monks in a monastery somewhere in northern Europe might consider an argument settled if one of them could assert, ‘Well, Aristotle says …’ Right down to the seventeenth century, Christian debate about faith and the world involved a debate between two Greek ghosts, Plato and Aristotle, who had never heard the name of Jesus Christ. Aristotle fuelled the great renewal of Christian scholarship in the Western Church in the twelfth and thirteenth centuries (see pp. 398–9), and even in the last twenty years the leaders of the Catholic Church in Rome have reaffirmed the synthesis of Christianity and Aristotelian thought which Thomas Aquinas devised at that time.

Opposition to animal research ranges considerably in degree. “Minimalists” tolerate animal research under certain conditions. They accept some kinds of research but wish to prohibit others depending on the probable value of the research, the amount of distress to the animal, and the type of animal. (Few people have serious qualms about hurting an insect, for example.) They favor firm regulations on research. The “abolitionists” take a more extreme position and see no room for compromise. Abolitionists maintain that all animals have the same rights as humans. They regard killing an animal as murder, whether the intention is to eat it, use its fur, or gain scientific knowledge. Keeping an animal (presumably even a pet) in a cage is, in their view, slavery. Because animals cannot give informed consent to research, abolitionists insist it is wrong to use them in any way, regardless of the circumstances. According to one opponent of animal research, “We have no moral option but to bring this research to a halt. Completely. . . . We will not be satisfied until every cage is empty” (Regan, 1986, pp. 39–40). Advocates of this position sometimes claim that most animal research is painful and that it never leads to important results. However, for a true abolitionist, neither of those points really matters. Their moral imperative is that people have no right to use animals, even if the research is useful and even if it is painless. The disagreement between abolitionists and animal researchers is a dispute between two ethical positions: “Never knowingly harm an innocent” and “Sometimes a little harm leads to a greater good.” On the one hand, permitting research has the undeniable consequence of inflicting pain or distress. On the other hand, banning the use of animals for human purposes means a great setback in medical research as well as the end of animal-to-human transplants (e.g., using pig heart valves to help people with heart diseases) (Figure 1.12).

It is worth noting that we are strongly biased to not appreciate the true horror of predation, since most victims of predation are non-human animals, and most of us do not feel remotely the same when seeing a non-human animal get eaten alive compared to when we see the same fate befall a human, even if the suffering is the same, or indeed greater, in the non-human case. Thus, to appreciate the true horror of predation, it may be necessary to see a human get eaten alive by predators, and then try to generalize the resulting feelings of horror to the non-human victims of predation (and it should be noted that human deaths due to predation are not, in fact, a rarity; for example, tigers alone are estimated to have killed more than 373,000 people between 1800 and 2009, Nyhus et al., 2010, pp. 132-135).

RFID One of the permanent methods of marking human beings is in current use in humans and animals. It is called RFID or Radio Frequency Identification, and it was invented by a man named Harry Stockman. Oh, by the way, he invented RFID in 1948. Another coincidence, I guess. In his scholarly work “Communication by Means of Reflected Power” published in Proceedings of the IRE, pp1196-1204, October 1948[x], Stockman explains his findings, “Point-to-point communication

Baird, D., Fairbairn, A., & Martin, L., ‘The Animate House, the Institutionalization of the Household in Neolithic Central Anatolia’, World Archaeology, Vol. 49, No. 5, pp. 753–76 (2016).

Experiments like Lack's indicate considerable flexibility. The results should not be overinterpreted as indicating tendencies to reflexive responding, as Krebs and Dawkins (1984, p. 385) did: *that animals are susceptible to being "tricked" by the crude dummies of ethologists ... makes it Ukely that natural selection will favor similar exploitation by other animals'. In real events stimuli are not isolated. Animals trying to 'trick' other individuals will inevitably supply information from many sources, some of which may be contradictory. Natural selection will have opposing effects, favoring exploita- tion on the one hand and flexible coping procedures on the other. Surely one of the hardest questions about flexibility is: to what extent can signalers anticipate responses to their signaling and control that signaling to influence the behavior of other individuals? Can they choose whether to signal, and perhaps even what signal to use, based on expectations of the responses they may eUcit? The parrot Alex can, with Enghsh words (e.g. Pepperberg, 1990), but can birds have similar control over their species- specific signaling? Evidence of such effects is inconclusive. So-called 'audience effects' are sometimes cited as evidence of volitional control of signaling; some may well be. In many if not most cases, however, plausible alternative explanations have not been ruled out (Smith, 1990, pp. 211-214). For instance, does an individual ground squirrel (e.g. Spermophilus beldingi) behave differently on detecting a predator if it is near or not near its close relatives? It is more likely to utter trills when near close relatives (Sherman, 1977), but is this because in such a situation it is more likely alertly to monitor a predator, or because its audience elicits the calls? If the former, then the audience effect does not influence signaling directly. The influence is indirect, through an effect on the signaler's monitoring behavior. If a high probability of staying attentive is part of the information that the vocalization provides about the signaler's behavior, then the presence of relatives may be simply a condition for the monitoring rather than a basis for a decision to vocalize. The point is that we can not learn whether animals make decisions about whether to signal until we have fully grasped the requisite conditions (and thus the regular correlates) of signaling. If an individual retains freedom with respect to those correlates, then its signaling can be modulated by audience effects and the like. However, if the correlates are regular and thus represented by the 'messages' of the signal, there is little opportunity to signal electively. Signaling behavior is useful for cognitive research only when the referents of signals have been carefully studied. Surprisingly, a signaler can also be its own audience. An unanticipated effect of an individual's vocal signahng on its own hormonal states was discovered by Cheng (1992). The ovarian follicles of female Ring Doves, Streptopelia risoria, who cannot coo because of experimental brain lesions, severed syringial nerves or deflated air sacs do not mature. If the doves are exposed to playback of their own previously recorded coos, the follicles do mature. Cheng proposed that 'vocal self-stimulation' might also be important in physiological responses to other signahng - a male passerine's singing, for instance, or a human's crying, talking or singing in the dark. Any such physiological changes would alter the bases for cognitive processing, and thus for social responsiveness as well.

learning, see M. E. Bitterman’s Thorndike Centenary Address, “The Comparative Analysis of Learning,” Science, 1975, 188:699–709. Other references may be found in R. A. Hinde’s Animal Behavior, 2nd ed. (New York: McGraw-Hill, 1970), particularly pp. 658–663.