Properly Embedded Quotes

Christians simply haven't developed Christian tools of analysis to examine culture properly. Or rather, the tools the church once had have grown rusty or been mislaid. What often happens is that Christians wake up to some incident or issue and suddenly realize they need to analyze what's going on. Then, having no tools of their own, they lean across and borrow the tools nearest them. They don't realize that, in their haste, they are borrowing not an isolated tool but a whole philosophical toolbox laden with tools which have their own particular bias to every problem (a Trojan horse in the toolbox, if you like). The toolbox may be Freudian, Hindu or Marxist. Occasionally, the toolbox is right-wing; more often today it is liberal or left-wing (the former mainly in North America, the latter mainly in Europe). Rarely - and this is all that matters to us - is it consistently or coherently Christian. When Christians use tools for analysis (or bandy certain terms of description) which have non-Christian assumptions embedded within them, these tools (and terms) eventually act back on them like wearing someone else's glasses or walking in someone else's shoes. The tools shape the user. Their recent failure to think critically about culture has made Christians uniquely susceptible to this.

Audio of interview - http://www.youtube.com/watch?feature=... "No I haven't been in a ceremony but I've seen the marks on them, I've seen the terror they're in and I've seen how they were before such events happened and how they are when they speak about it, how consistent they are in other things they say, so that there has been no reason from a psychological point of view to doubt their capacity to give good evidence, but its the police who need to find the proper corroboration." - Dr Valerie Sinason, Clinic for Dissociative Studies, London - talks about Private Eye magazine's suggestion that she "invented" the story published in the Express and that no abuse existed

There is no place where those striving after consciousness could find absolutely safety. Doubt and insecurity are indispensable components of a complete life. Only those who can lose this life really can gain it. A complete life does not consist in a theoretical completeness, but in the fact that one accepts, without reservation, the particular fatal issue in which one finds oneself embedded, and that one tries to make sense of it or to create a cosmos from the chaotic mess into which one is born. If one lives properly and completely, time and again one will be confronted with a situation of which one will say, ‘This is too much. I cannot bear it any more.’ Then the question must be answered, ‘Can one really not bear it?

We read of feeding on flesh and drinking blood; of body parts and flesh-unions; of vines, branches, and living water; of dying in another’s death and living in another’s life; and of the indwelling Spirit and God becoming flesh. Perhaps it is because this language and these images mystify and puzzle us that we fail to reckon properly with them. We feel a bit like many of Jesus’s contemporaries, confused and even troubled by what he says. But we must reckon with these words, because embedded in them are the most astounding of promises—eternal life, the hope of glory, forgiveness, holiness, redemption, resurrection, bodily transformation, and, most astonishing of all, the Son of God dwelling in us. This is the language of salvation and the logic of the gospel,

This (the tendency to revive the old, and just stay with the old) is true not just of Habad but of Hassidim in generally, whether they are in Williamsburg or Mea She’arim. They are pouring all their energies into reliving an anachronism, so much so that there is no energy left over to live in the present. This attempt at living out an anachronism prevents them, not only from interchanging with the world around them, but even from praying properly, or studying, let alone from perceiving the presence of their children or their wives.” (SS: understanding what they need in the presence time and generation). “I’m not anti-tradition. On the contrary, I’ll use anything that will help me get off. I’ve got a great deal invested in the materials of civilization, like language and vocabulary - booba, zeida, cholent, tallis - they’re deeply embedded in the core of my brain, attached to my thalamus, not to the cortex. It would be foolish to deny that they’re not part of my make-up. But, if someone says that I must believe in the God who was active at the time of Moses, or Yohannan ben Zakai, or the Baal Shem Tov, my answer is no.

An innate sense of approximate numerical quantities may well be embedded in our genes; but when faced with exact symbolic calculation, we lack proper resources. Our brain has to tinker with alternate circuits in order to make up for the lack of a cerebral organ specifically designed for calculation. This tinkering takes a heavy toll. Loss of speed, increased concentration, and frequent errors illuminate the shakiness of the mechanisms...

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When I put what I read into the context of the era, the authors, and their motivations, I ask three questions: Why this? Why me? Why now? This helps to identify myths and falsehoods embedded in prior histories. The proper academic term for this is “historiography,” which I believe should be a required subject in all disciplines.

Charles Koch did, this new effort carried its own slogan: “10,000 percent compliance,” meaning that employees obeyed 100 percent of all laws 100 percent of the time.II This slogan might have seemed banal, even empty, to Koch Industries employees in the beginning. There isn’t a company in America that doesn’t profess to obey the law. But the glib nature of the slogan was deceiving: it represented an entirely new way of operating. Koch Industries expanded its legal team and embedded them into the firm’s far-flung operations. Now if process owners like the managers at Pine Bend decided to release ammonia-laden water into nearby waterways, they often had to first consult with teams of Koch’s lawyers. Koch’s commodity traders consulted the legal team when devising new trading strategies. Teams of inspectors from the legal department descended on factories and threatened to shut them down if managers couldn’t prove that a valve had been properly inspected. The mandate to comply with the law was very real, and it served a strategic purpose. Koch would keep state and federal regulators off its property.

I believe the theology of the Old Testament cannot properly be understood without taking the ancient Near Eastern cognitive environment into account. The Israelites were embedded in the ancient world, and they thought like ancient people. God communicated to them in that ancient world and used that which was familiar to them to communicate. Therefore, the theology revealed to them, true as it is, was clothed in ancient garb.

Reconstruction is part of our lives even today. Issues that agitate American politics—who is an American citizen and what rights come along with citizenship, the relative powers of the national government and the states, affirmative action, the relationship between political and economic democracy, the proper response to terrorism—are Reconstruction questions. Reconstruction is embedded in our judicial processes. Every session of the Supreme Court adjudicates issues arising from the Fourteenth Amendment and the civil rights legislation of Reconstruction.

If, as I think they must be, things are properly considered in Platonia, Lucy never did leap to catch the swifts. The fact is, there never was one cat Lucy - there were (or rather are, since Lucy is in Platonia for eternity, as we all are) billions upon billions upon billions of Lucys. This is already true for the Lucys in one leap and descent. Microscopically, her 10^26 atoms were rearranged to such an extent that only the stability of her gross features enables us to call her one cat. What is more, compared with her haemogoblin molecules the features by which we identified her - the sharp eyes, the sleek coat, the wicked claws - were gross. Because we do not and cannot look closely at these Lucys, we think they are one. And all these Lucys are themselves embedded in the vast individual Nows of the universe. Uncountable Nows in Platonia contain something we should call Lucy, all in perfect Platonic stillness. It is because we abstract and 'detach' one Lucy from her Nows that we think a cat leapt. Cats don't leap in Platonia. They just are.

Mental arithmetic poses serious problems for the human brain. Nothing ever prepared it for the task of memorizing dozens of intermingled multiplication facts, or of flawlessly executing the ten or fifteen steps of a two-digit subtraction. An innate sense of approximate numerical quantities may well be embedded in our genes; but when faced with exact symbolic calculation, we lack the proper resources. Our brain has to tinker with alternate circuits in order to make up for the lack of a cerebral organ specifically designed for calculation. This tinkering takes a heavy toll. Loss of speed, increased concentration, and frequent errors illuminate the smallness of the mechanisms that our brain contrives in order to "incorporate" arithmetic.

How could they reach such a conclusion? Their reasoning was simple and profound. They posited that virtually every object in creation is directed toward an end—a telos, in Greek. The value of an object lies in its capacity to achieve the purpose for which it was designed. Facts and values aren’t separate things—values are embedded within facts. For example, a watch is virtuous if it tells time properly; a horse is virtuous if it properly pulls a cart.

Even the best tool will not improve your productivity considerably if you don’t change your daily routines the tool is embedded in, just as the fastest car won’t help you much if you don’t have proper roads to drive it on.

At the side of the house, where a bougainvillea growing on to the roof made a sort of arbor, a dozen skulls were fixed to the wall. Animal skulls, pale as driftwood, bleached to sea-shades against the powder-blue plaster. The centerpiece was obviously the skull of a horse. There were others whose shapes suggested the flesh in which they had once been embedded: a dog, a rabbit, and more I could only guess at - rat, lamb, lizard, mole. The way they were arranged, with the horse in the middle and the lesser creatures above and below, each in its proper station, the beaked birds under the rafters, the head of the dog at a height that invited you to scratch its ear although its jaw was dropped to snap at your ankle, made them less like trophies than ghosts, passing through the wall that instant, hungry for meat and grass, for air and company, breaking back into the realm of the living. One of the skulls had small, pointed horns, darkly whorled, as shiny as enamel. Suspended in the eye socket of the horse was a pocket watch with its hands hanging down, defeated.