Provincial Meet Quotes

At least once a week, if not once a day, we might each ponder what cosmic truths lie undiscovered before us, perhaps awaiting the arrival of a clever thinker, an ingenious experiment, or an innovative space mission to reveal them. We might further ponder how those discoveries may one day transform life on Earth. Absent such curiosity, we are no different from the provincial farmer who expresses no need to venture beyond the county line, because his forty acres meet all his needs. Yet if all our predecessors had felt that way, the farmer would instead be a cave dweller, chasing down his dinner with a stick and a rock.

After this Daisy was never at home, and Winterbourne ceased to meet her at the houses of their common acquaintances, because, as he perceived, these shrewd people had quite made up their minds that she was going too far. They ceased to invite her, and they intimated that they desired to express observant Europeans the great truth that, though Miss Daisy Miller was a young American lady, her behaviour was not representative - was regarded by her compatriots as abnormal. Winterbourne wondered how she felt about all the cold shoulders that were turned towards her, and sometimes it annoyed him to suspect that she did not feel at all. He said to himself that she was too light and childish, too uncultivated and unreasoning, too provincial, to have reflected upon her ostracism or even to have perceived it. Then at other moments he believed that she carried about in her elegant and irresponsible little organism a defiant, passionate, perfectly observant consciousness of the impression she produced. He asked himself whether Daisy's defiance came from the consciousness of innocence or from her being, essentially, a young person of the reckless class. It must be admitted that holding oneself to a belief in Daisy's "innocence" came to see Winterbourne more and more a matter of fine-spun gallantry. As I have already had occasion to relate, he was angry at finding himself reduced to chopping logic about this young lady; he was vexed at his want of instinctive certitude as to how far her eccentricities were generic, national, and how far they were personal. From either view of them he had somehow missed her, and now it was too late.

At least once a week, if not once a day, we might each ponder what cosmic truths lie undiscovered before us, perhaps awaiting the arrival of a clever thinker, an ingenious experiment, or an innovative space mission to reveal them. We might further ponder how those discoveries may one day transform life on Earth. Absent such curiosity, we are no different from the provincial farmer who expresses no need to venture beyond the county line, because his forty acres meet all his needs. Yet if all our predecessors had felt that way, the farmer would instead be a cave dweller, chasing down his dinner with a stick and a rock. During our brief stay on planet Earth, we owe ourselves and our descendants the opportunity to explore—in part because it’s fun to do. But there’s a far nobler reason. The day our knowledge of the cosmos ceases to expand, we risk regressing to the childish view that the universe figuratively and literally revolves around us. In that bleak world, arms-bearing, resource-hungry people and nations would be prone to act on their “low contracted prejudices.” And that would be the last gasp of human enlightenment—until the rise of a visionary new culture that could once again embrace, rather than fear, the cosmic perspective.

Paddy Booz tells of meeting a Taoist Grand Master on the streets of a provincial Chinese city. The man was wearing his Grand Master’s blue robes and high hat. He and his young disciple had walked the length and breadth of China. 'But what', Paddy asked him, 'did you do during the Cultural Revolution?' 'I went for a walk in the Kun L’ung Mountains.

They looked like the meeting of a provincial town council, and were preparing the greatest revolution in human history. They were at that time a handful of men of an entirely new species: militant philosophers. They were as familiar with the prisons in the towns of Europe as commercial travellers with the hotels. They dreamed of power with the object of abolishing power; of ruling over the people to wean them from the habit of being ruled. All their thoughts became deeds and all their dreams were fulfilled. Where were they? Their brains, which had changed the course of the world, had each received a charge of lead. Some in the forehead, some in the back of the neck. Only two or three of them were left over, scattered throughout the world, worn out.

The true aim of literary studies is to lift the student out of his provincialism by making him ‘the spectator’, if not of all, yet of much, ‘time and existence’. The student, or even the schoolboy, who has been brought by good (and therefore mutually disagreeing) teachers to meet the past where alone the past still lives, is taken out of the narrowness of his own age and class into a more public world.

Dinah, who was extremely slim, showed it off to excess, and never knew a dull moment when it became ridiculous; when, reduced by the dull weariness of her life, she looked like a skeleton in clothes; and her friends, seeing her every day, did not observe the gradual change in her appearance. This is one of the natural results of a provincial life. In spite of marriage, a young woman preserves her beauty for some time, and the town is proud of her; but everybody sees her every day, and when people meet every day their perception is dulled.

When he described the dramatic arrival of the Christ, instead of drawing on the conventional imagery of Jewish apocalypse, he used terminology that was quite new to the Jesus movement, presenting Jesus’s return as an official visit of an emperor or king to a provincial city. When the command is given, when the archangel’s voice is heard, when God’s trumpet sounds, then the Lord himself will descend from heaven; first the dead who belong to the Messiah will arise, then we who are still alive shall join them, caught up in the clouds to meet the Lord in the air.59 The word parousia (“presence”), which referred to the ceremonial “arrival” of the visiting emperor, recurs throughout the letter.60 As soon as the officials heard that the emperor was actually approaching the city, the trumpet would sound and a delegation of local dignitaries would pour through the city gates and surge toward him for the ritualized apantesis (“meeting”).61 In Paul’s description, of course, Jesus, the true Kyrios, has replaced Claudius and the people who throng to meet him are Paul’s converts, who are no longer the weak and oppressed inhabitants of the city but its most privileged citizens. They will go up in the air to greet their Lord and bring him down to earth. In the person of Jesus, his representative, God would, as it were, leave the heavenly realm and join the common people.

He shivered. A picture appeared in his mind’s eye, a big photograph in a wooden frame: the delegates to the first congress of the Party. They sat at a long wooden table, some with their elbows propped on it, others with their hands on their knees; bearded and earnest, they gazed into the photographer’s lens. Above each head was a small circle, enclosing a number corresponding to a name printed underneath. All were solemn, only the old man who was presiding had a sly and amused look in his slit Tartar eyes. Rubashov sat second to his right, with his pince-nez on his nose. No. 1 sat somewhere at the lower end of the table, four square and heavy. They looked like the meeting of a provincial town council, and were preparing the greatest revolution in human history. They were at that time a handful of men of an entirely new species: militant philosophers. They were as familiar with the prisons in the towns of Europe as commercial travellers with the hotels. They dreamed of power with the object of abolishing power; of ruling over the people to wean them from the habit of being ruled. All their thoughts became deeds and all their dreams were fulfilled. Where were they? Their brains, which had changed the course of the world, had each received a charge of lead. Some in the forehead, some in the back of the neck. Only two or three of them were left over, scattered throughout the world, worn out. And himself; and No. 1.

Hannah Winter was sixty all of a sudden, as women of sixty are. Just yesterday - or the day before, at most - she had been a bride of twenty in a wine-coloured silk wedding gown, very stiff and rich. And now here she was, all of a sudden, sixty. (...) This is the way it happened! She was rushing along Peacock Alley to meet her daughter Marcia. Anyone who knows Chicago knows that smoke-blackened pile, the Congress Hotel; and anyone who knows the Congress Hotel has walked down that glittering white marble crypt called Peacock Alley. It is neither so glittering nor so white nor, for that matter, so prone to preen itself as it was in the hotel's palmy '90s. But it still serves as a convenient short cut on a day when Chicago's lake wind makes Michigan Boulevard a hazard, and thus Hannah Winter was using it. She was to have met Marcia at the Michigan Boulevard entrance at two, sharp. And here it was 2.07. When Marcia said two, there she was at two, waiting, lips slightly compressed. (...) So then here it was 2.07, and Hannah Winter, rather panicky, was rushing along Peacock Alley, dodging loungers, and bell-boys, and traveling salesmen and visiting provincials and the inevitable red-faced delegates with satin badges. In her hurry and nervous apprehension she looked, as she scuttled down the narrow passage, very much like the Rabbit who was late for the Duchess's dinner. Her rubber-heeled oxfords were pounding down hard on the white marble pavement. Suddenly she saw coming swiftly toward her a woman who seemed strangely familiar - a well-dressed woman, harassed-looking, a tense frown between her eyes, and her eyes staring so that they protruded a little, as one who runs ahead of herself in her haste. Hannah had just time to note, in a flash, that the woman's smart hat was slightly askew and that, though she walked very fast, her trim ankles showed the inflexibility of age, when she saw that the woman was not going to get out of her way. Hannah Winter swerved quickly to avoid a collision. So did the other woman. Next instant Hannah Winter brought up with a crash against her own image in that long and tricky mirror which forms a broad full-length panel set in the marble wall at the north end of Peacock Alley. Passerby and the loungers on near-by red plush seats came running, but she was unhurt except for a forehead bump that remained black-and-blue for two weeks or more. The bump did not bother her, nor did the slightly amused concern of those who had come to her assistance. She stood there, her hat still askew, staring at this woman - this woman with her stiff ankles, her slightly protruding eyes, her nervous frown, her hat a little sideways - this stranger - this murderess who had just slain, ruthlessly and forever, a sallow, high-spirited girl of twenty in a wine-coloured silk wedding gown.

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One evening in April a thirty-two-year-old woman, unconscious and severely injured, was admitted to the hospital in a provincial town south of Copenhagen. She had a concussion and internal bleeding, her legs and arms were broken in several places, and she had deep lesions in her face. A gas station attendant in a neighboring village, beside the bridge over the highway to Copenhagen, had seen her go the wrong way up the exit and drive at high speed into the oncoming traffic. The first three approaching cars managed to maneuver around her, but about 200 meters after the junction she collided head-on with a truck. The Dutch driver was admitted for observation but released the next day. According to his statement he started to brake a good 100 meters before the crash, while the car seemed to actually increase its speed over the last stretch. The front of the vehicle was totally crushed, part of the radiator was stuck between the road and the truck's bumper, and the woman had to be cut free. The spokesman for emergency services said it was a miracle she had survived. On arrival at the hospital the woman was in very critical condition, and it was twenty-four hours before she was out of serious danger. Her eyes were so badly damaged that she lost her sight. Her name was Lucca. Lucca Montale. Despite the name there was nothing particularly Italian about her appearance. She had auburn hair and green eyes in a narrow face with high cheek-bones. She was slim and fairly tall. It turned out she was Danish, born in Copenhagen. Her husband, Andreas Bark, arrived with their small son while she was still on the operating table. The couple's home was an isolated old farmhouse in the woods seven kilometers from the site of the accident. Andreas Bark told the police he had tried to stop his wife from driving. He thought she had just gone out for a breath of air when he heard the car start. By the time he got outside he saw it disappearing along the road. She had been drinking a lot. They had had a marital disagreement. Those were the words he used; he was not questioned further on that point. Early in the morning, when Lucca Montale was moved from the operating room into intensive care, her husband was still in the waiting room with the sleeping boy's head on his lap. He was looking out at the sky and the dark trees when Robert sat down next to him. Andreas Bark went on staring into the gray morning light with an exhausted, absent gaze. He seemed slightly younger than Robert, in his late thirties. He had dark, wavy hair and a prominent chin, his eyes were narrow and deep-set, and he was wearing a shabby leather jacket. Robert rested his hands on his knees in the green cotton trousers and looked down at the perforations in the leather uppers of his white clogs. He realized he had forgotten to take off his plastic cap after the operation. The thin plastic crackled between his hands. Andreas looked at him and Robert straightened up to meet his gaze. The boy woke.

In 1917 he was still a minor, provincial chieftain in what was nominally part of the Ottoman Empire when he summoned American, Christian missionary doctors to Riyadh from Bahrain. Here is what the wife of one doctor wrote about the meeting: “While you are here, my house is yours” added the sheikh, motioning for Paul to sit down with him. A slave brought in coffee, and while Ibn Saud sipped, he explained that he had asked the doctor to come, neither for his health nor the health of his family, but for the needs of his people. He had already arranged the use of a nearby house for a hospital where he wanted his people treated without any cost to them.5 These American missionary doctors from Bahrain continued to come to the Nejd and Eastern Province of Saudi Arabia until the 1950s, when the Aramco Health Department took over from them.

After years of yearning to see beyond the borders of her provincial little town, the thought of journeying someplace new, even if it was only to show her father's invention at a neighboring village's fair, made her heart race. Maybe she would encounter a merry theater troupe on their way to perform the latest play. Or maybe merchants traveling with their wares to trade on the Silk Road. Oh, wouldn't it be wonderful to meet a newly married couple heading to Paris or Verona to celebrate their honeymoon? Who knew what types of adventures awaited her!

Because of my experience in Latin America I never had a provincial attitude toward my Pentecostal brothers and sisters. Their zeal for evangelism and a holy life was vital in the development of evangelical student work in my part of the world. My difficulty was with Christians from the older European liturgical churches. Could the Holy Spirit really be at work in them? However, I have had to meet the opposite kind of provincialism from old, liturgical established churches that find it difficult to believe that the Holy Spirit may be at work in the noisy, exuberant forms of worship and evangelism practiced by Pentecostal or independent churches in the Southern Hemisphere, or among the poor and marginalized peoples in North America and Europe.

Jinnah had, among other things, criticized the singing in government schools of the patriotic hymn ‘Vande Mataram’. Composed by the great Bengali writer Bankim Chandra Chatterjee, the poem invoked Hindu temples, praised the Hindu goddess Durga, and spoke of seventy million Indians, each carrying a sword, ready to defend their motherland against invaders, who could be interpreted as being the British, or Muslims, or both. ‘Vande Mataram’ first became popular during the swadeshi movement of1905–07. The revolutionary Aurobindo Ghose named his political journal after it. Rabindranath Tagore was among the first to set it to music. His version was sung by his niece Saraladevi Chaudhurani at the Banaras Congress of 1905. The same year, the Tamil poet Subramania Bharati rendered it into his language. In Bengali and Tamil, Kannada and Telugu, Hindi and Gujarati, the song had long been sung at nationalist meetings and processions. After the Congress governments took power in 1937, the song was sometimes sung at official functions. The Muslim League objected vigorously. One of its legislators called it ‘anti-Muslim’, another, ‘an insult to Islam’. Jinnah himself claimed the song was ‘not only idolatrous but in its origins and substance [was] a hymn to spread hatred for the Musalmans’. Nationalists in Bengal were adamant that the song was not aimed at Muslims.The prominent Calcutta Congressman Subhas Chandra Bose wrote to Gandhi that ‘the province (or at least the Hindu portion of it) is greatly perturbed over the controversy raised in certain Muslim circles over the song “Bande Mataram”. As far as I can judge, all shades of Hindu opinion are unanimous in opposing any attempts to ban the song in Congress meetings and conferences.’ Bose himself thought that ‘we should think a hundred times before we take any steps in the direction of banning the song’. The social worker Satis Dasgupta told Gandhi that ‘Vande Mataram’ was ‘out and out a patriotic song—a song in which all the children of the mother[land] can participate, be they Hindu or Mussalman’. It did use Hindu images, but such imagery was common in Bengal, where even Muslim poets like Nazrul Islam often referred to Hindu gods and legends. ‘Vande Mataram’, argued Dasgupta, was ‘never a provincial cry and never surely a communal cry’. Faced with Jinnah’s complaints on the one side and this defence by Bengali patriots on the other, Gandhi suggested a compromise: that Congress governments should have only the first two verses sung. These evoked the motherland without specifying any religious identity. But this concession made many Bengalis ‘sore at heart’; they wanted the whole song sung. On the other side, Muslims were not satisfied either; for, the ascription of a mother-like status to India was dangerously close to idol worship.

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One midranking former KGB spy unhappy about this state of affairs was Vladimir Putin. Putin had missed perestroika and glasnost, Gorbachev’s reformist ideas, and had returned from provincial East Germany and Dresden. Putin was now carving out a political career in the new St. Petersburg. He mourned the lost USSR. Its disappearance was “the greatest geopolitical catastrophe of the twentieth century.

Yanukovych would be Putin’s provincial viceroy. The loan was a bribe.

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【V信83113305】：St. Clair College stands as a prominent institution in Southwestern Ontario, renowned for its strong focus on applied arts, technology, and career-oriented education. With campuses in Windsor, Chatham, and Toronto, it offers a diverse range of certificate, diploma, degree, and graduate programs designed to meet the demands of the modern workforce. The college fosters a dynamic and supportive learning environment, emphasizing hands-on experience through state-of-the-art labs, industry partnerships, and co-op opportunities. This practical approach ensures graduates are not only knowledgeable but also job-ready, contributing significantly to the local and provincial economy. Deeply connected to its community, St. Clair College is a vital hub for developing skilled professionals and driving innovation.，St. Clair毕业证最放心办理渠道, 圣克莱尔学院毕业证书办理需要多久, 原版定制St. Clair圣克莱尔学院毕业证, St. Clair毕业证办理流程, 出售St. Clair圣克莱尔学院研究生学历文凭, 购买圣克莱尔学院成绩单, 原版定制St. Clair毕业证书案例

【V信83113305】：Nestled in the picturesque town of Amherst, Nova Scotia, Cumberland College is a vital part of Canada’s community college system, serving as a key educational hub for the region. Though compact, the institution plays a significant role in providing accessible, practical post-secondary education tailored to meet local and provincial workforce needs. Its programs are heavily focused on hands-on skills and career readiness, spanning essential fields such as health sciences, trades technology, business administration, and human services. By offering certificates, diplomas, and collaborative university transfer pathways, the college effectively bridges the gap between secondary education, skilled employment, and further academic pursuits. Cumberland College is deeply integrated into its community, fostering strong connections with local industries to ensure graduates are job-ready. It stands as a testament to the power of community-focused education in nurturing a skilled, adaptable workforce and empowering individuals to build successful futures close to home.，一比一办理-Cambrian毕业证坎伯兰学院毕业证, 如何获取坎伯兰学院毕业证本科学位证书, 坎伯兰学院成绩单购买, 一比一制作-Cambrian文凭证书坎伯兰学院毕业证, 高端烫金工艺Cambrian坎伯兰学院毕业证成绩单制作, 优质渠道办理Cambrian坎伯兰学院毕业证成绩单学历认证, 坎伯兰学院毕业证, 如何办理坎伯兰学院毕业证一比一定制

【V信83113305】：Nova Scotia Community College (NSCC) is a cornerstone of career-oriented education in Atlantic Canada. With multiple campuses across the province, it provides accessible, high-quality programs tailored to meet the evolving needs of the labor market. NSCC excels in hands-on, practical learning, offering a diverse range of credentials in skilled trades, technology, health, and business. Its strong industry connections ensure graduates are job-ready, contributing significantly to both local communities and the broader provincial economy. More than just a college, NSCC is a vital institution that fosters innovation, supports sustainable development, and empowers students to build successful futures in Nova Scotia and beyond.，办新斯科舍社区学院学历证书学位证书成绩单, NSCC毕业证本科学历办理方法, 新斯科舍社区学院学位证毕业证, NSCC毕业证在线制作新斯科舍社区学院文凭证书, 高端原版NSCC毕业证办理流程, Nova Scotia Community College新斯科舍社区学院颁发典礼学术荣誉颁奖感受博士生的光荣时刻, NSCC毕业证怎么办理-加钱加急, 办加拿大新斯科舍社区学院文凭学历证书, 哪里买新斯科舍社区学院毕业证|Nova Scotia Community College成绩单

【V信83113305】：The British Columbia Institute of Technology (BCIT) is a premier polytechnic institution in Canada, renowned for its applied, career-focused education. Located in Burnaby, BC, it offers a comprehensive range of programs in fields like engineering, business, health sciences, and computing. Unlike traditional universities, BCIT emphasizes hands-on learning and real-world skills, ensuring graduates are job-ready and highly sought after by industries. Its strong ties with the business community facilitate valuable co-op opportunities and relevant curriculum design. With multiple campuses and a commitment to innovation, BCIT plays a crucial role in driving the provincial economy by producing skilled professionals who meet the evolving demands of the workforce.，想要真实感受不列颠哥伦比亚理工学院版毕业证图片的品质点击查看详解, BCIT毕业证定制, BCIT不列颠哥伦比亚理工学院挂科了怎么办？, British Columbia Institute of Technology不列颠哥伦比亚理工学院学位证书快速办理, 一比一定制-BCIT毕业证不列颠哥伦比亚理工学院学位证书, 不列颠哥伦比亚理工学院毕业证, BCIT文凭制作流程确保学历真实性, BCIT不列颠哥伦比亚理工学院电子版毕业证, 不列颠哥伦比亚理工学院毕业证成绩单学历认证最快多久

【V信83113305】：Nestled in the scenic town of Cumberland, British Columbia, Cumberland College is a vital part of the community and a significant campus of the larger Nova Scotia Community College (NSCC) system. It serves as a key educational hub for the region, offering a diverse range of certificate and diploma programs tailored to meet the demands of the local and provincial job markets. From skilled trades and business studies to health and human services, the college provides practical, hands-on learning experiences. With a strong commitment to student success, Cumberland College fosters an inclusive environment that supports both academic achievement and personal growth. It plays a crucial role in empowering students with the skills and knowledge needed to build successful careers and contribute meaningfully to their communities.，一比一原版坎伯兰学院毕业证Cambrian毕业证书如何办理, Cambrian-pdf电子毕业证, 加急多少钱办理Cambrian毕业证-坎伯兰学院毕业证书, 网络快速办理Cambrian毕业证成绩单, Cambrian College文凭制作流程确保学历真实性, Cambrian College文凭制作服务您学历的展现, 没-坎伯兰学院毕业证书Cambrian挂科了怎么补救, 办坎伯兰学院毕业证Cambrian Collegeuniversity, Cambrian坎伯兰学院毕业证最安全办理办法

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【V信83113305】：Kyungbuk College, located in the North Gyeongsang Province of South Korea, stands as a prominent institution dedicated to vocational education and technical training. Established to meet the region's growing industrial demands, the college offers a diverse range of specialized programs in fields such as engineering, information technology, healthcare, and business. With a strong emphasis on practical skills and hands-on experience, it equips students with the expertise needed to excel in their chosen careers. The college fosters a dynamic learning environment supported by modern facilities and industry partnerships, ensuring graduates are well-prepared for the workforce. Committed to innovation and community engagement, Kyungbuk College plays a vital role in driving local economic development and shaping future professionals.，网上制作庆北专门大学毕业证경북전문대학교毕业证书留信学历认证, 경북전문대학교毕业证最快且放心办理渠道, 办理真实경북전문대학교毕业证成绩单留信网认证, 办理경북전문대학교庆北专门大学成绩单高质量保密的个性化服务, 韩国庆北专门大学毕业证成绩单在线制作办理, 网上补办경북전문대학교庆北专门大学毕业证成绩单多少钱, 办理Gyeongbuk Provincial College庆北专门大学成绩单高质量保密的个性化服务, 1:1原版Gyeongbuk Provincial College庆北专门大学毕业证+Gyeongbuk Provincial College成绩单, 韩国留学本科毕业证