Q Force Quotes

Listening to the music while stretching her body close to its limit, she was able to attain a mysterious calm. She was simultaneously the torturer and the tortured, the forcer and the forced. This sense of inner-directed self-sufficiency was what she wanted most of all. It gave her deep solace.

You stole my loneliness. I may have given you wings, but you've become my gravity. I’ll never be free of your force.

Ayumi had a great emptiness inside her, like a desert at the edge of the earth. You could try watering it all you wanted, but everything would be sucked down to the bottom of the world, leaving no trace of moisture. No life could take route there. Not even birds would fly over it. What had created such a wasteland inside Ayumi, only she herself knew. No, maybe not even Ayumi knew the true cause. But one of the biggest factors had to be twisted sexual desires that men around Ayumi had forced upon her. As if to build a fence around the fatal emptiness inside her, she had to create the sunny personality that she became. But if you peeled away the ornamental egos that she had built, there was only an abyss of nothingness and the intense thirst that came with it. Though she tried to forget it, the nothingness would visit her periodically on a lonely rainy afternoon, or at dawn when she woke from a nightmare. What she needed at such times was to be held by someone, anyone.

I see things in windows and I say to myself that I want them. I want them because I want to belong. I want to be liked by more people, I want to be held in higher regard than others. I want to feel valued, so I say to myself to watch certain shows. I watch certain shows on the television so I can participate in dialogues and conversations and debates with people who want the same things I want. I want to dress a certain way so certain groups of people are forced to be attracted to me. I want to do my hair a certain way with certain styling products and particular combs and methods so that I can fit in with the In-Crowd. I want to spend hours upon hours at the gym, stuffing my body with what scientists are calling 'superfoods', so that I can be loved and envied by everyone around me. I want to become an icon on someone's mantle. I want to work meaningless jobs so that I can fill my wallet and parentally-advised bank accounts with monetary potential. I want to believe what's on the news so that I can feel normal along with the rest of forever. I want to listen to the Top Ten on Q102, and roll my windows down so others can hear it and see that I am listening to it, and enjoying it. I want to go to church every Sunday, and pray every other day. I want to believe that what I do is for the promise of a peaceful afterlife. I want rewards for my 'good' deeds. I want acknowledgment and praise. And I want people to know that I put out that fire. I want people to know that I support the war effort. I want people to know that I volunteer to save lives. I want to be seen and heard and pointed at with love. I want to read my name in the history books during a future full of clones exactly like me. The mirror, I've noticed, is almost always positioned above the sink. Though the sink offers more depth than a mirror, and mirror is only able to reflect, the sink is held in lower regard. Lower still is the toilet, and thought it offers even more depth than the sink, we piss and shit in it. I want these kind of architectural details to be paralleled in my every day life. I want to care more about my reflection, and less about my cleanliness. I want to be seen as someone who lives externally, and never internally, unless I am able to lock the door behind me. I want these things, because if I didn't, I would be dead in the mirrors of those around me. I would be nothing. I would be an example. Sunken, and easily washed away.

But Aomame could never smile easily, or casually, in front of people. When she forced it, she ended up with a tight sneer, which made others even more tense and uncomfortable. Tamaki was different: she had a natural, cheerful smile. People meeting her for the first time immediately felt friendly toward her. In the end, though, disappointment and despair drove Tamaki to take her own life, leaving Aomame – who couldn’t manage a decent smile – behind.

Q: When emotions are transmuted, that doesn’t mean they disappear, does it? A: Not necessarily, but they are transmuted into other forms of energy. If we are trying to be good or peaceful, trying to suppress or subdue our emotions, that is the basic twist of ego in operation. We are being aggressive toward our emotions, trying forcefully to achieve peace or goodness. Once we cease being aggressive toward our emotions, cease trying to change them, once we experience them properly, then transmutation may take place. The irritating quality of the emotions is transmuted once you experience them as they are. Transmutation does not mean that the energy quality of the emotions is eliminated; in fact it is transformed into wisdom, which is very much needed.

It was a cruel world though. More than half of all children died before they could reach maturity, thanks to chronic epidemics and malnutrition. People dropped like flies from polio and tuberculosis and smallpox and measles. There probably weren't many people who lived past forty. Women bore so many children, they became toothless old hags by the time they were in their thirties. People often had to resort to violence to survive. Tiny children were forced to do such heavy labor that their bones became deformed, and little girls were forced to become prostitutes on a daily basis. Little boys too, I suspect. Most people led minimal lives in worlds that had nothing to do with richness of perception or spirit. City streets were full of cripples and beggars and criminals. Only a small fraction of the population could gaze at the moon with deep feeling or enjoy a Shakespeare play or listen to the beautiful music of Dowland.

When our forebears asked - What is a man? - they did not expect a detailed examination of some Saturday morning shopper, Mr. John Q. Public, snatched at random from the crowded agora and forced under a microscope or onto a psychiatrist's couch. Nor did they want a statistical analysis of some cross-section of the demos for an answer. Of what good to sound learning is a man who looks like every man but in whom no man sees himself? The only use for such analyses, as our modern era shows, is in various forms of exploitation. Statistical man makes a useful abstraction for advertisers and propagandists.

Knowing why you can't will tell you why you can.

Ludicrous," Jay said. "I have so much stamina it's oozing out of my pores." "Best get a mop, then. The custodial staff shouldn't be forced to deal with your overeager excretions.

Ronald Reagan extended the powers and responsibilities of US intelligence agencies and also established a task force on legal equity for women.

The two of you may have joined forces by accident, but you turned out to be a far more powerful team than you ever imagined. Each of you was able to make up for what the other lacked.

When we think of New York, we most likely think of the twentieth-century city, the metropolis born from q confluence of restless, desperate people who arrived as underdogs and became the city's life force.

As they walked down the stairs to the wide sidewalk, Quincy said, “I never thought you for a churchgoer, Arch.” “You forced me to it, St. Claire. Some demons drive a man to the bottle, some demons drive a man to the church.

For the sake of everything you presently take for granted, give up all ideas of volunteering for the draft: or for anything military. It is a way of life which was never meant for our type. Being almost wholly composed of dullards and intellectual sluggards, it is a painful hell for anyone with an I.Q. over 80. Be a beachcomber, a Parisian wino, an Italian pimp, or a Danish pervert; but stay away from the Armed Forces. It is a catch-all for people who regard every tomorrow as a hammer swinging at the head of man, and whose outstanding trait is a fearful mistrust of everything out of the ordinary. Should you volunteer, it will be two years lost in a sea of ignorance.

Rational emotions such as fear and anxiety occur primarily in those who love life, who believe in the future and the people they hold dear, and don’t want to lose any of these things. But when hatred takes over, love is forced aside, and with it, fear.

Let a living faith run like threads of gold through the performance of even the smallest duties. Then all the daily work will promote Christian growth. There will be a continual looking unto Jesus. Love for Him will give vital force to everything that is undertaken.—My Life Today, p. 250.

Not only was Marjorie invited onstage, but she flew back to Washington with us on Air Force One. She took out her phone and started showing everyone, including the president, photos of her constituents wearing shirts with the letter Q on them. “There are my people,” she said. “They’re all coming to the rally. It’s going to be a great day!

Bill Clinton was being celebrated that evening, which I immediately thought was bizarre since Clinton signed DOMA, the Defense of Marriage Act, and implemented Don’t Ask, Don’t Tell but then I remembered that GLAAD had also honored Brett Ratner the year after he’d (innocuously, I thought) jokingly told the moderator during a Q&A after a screening of one of his movies that “rehearsal is for fags” and was forced to repent

The clash was unsatisfactory to everybody. Therefore, the pragmatist claimed, we must reach a livable compromise. This approach puts the pragmatist on the side of the aggressor, though they don’t advocate aggression. As a criticism of pragmatism, you can say that it is totally amoral, and every amoral system is on the side of the immoral. But the pragmatist is impersonal about force. Someone wants to bash your skull in, reach a livable compromise: tell him to break one leg. [NFW 69]

it cannot fail to be admitted, that when protectionism raises the price of things, the consumer loses the difference. But, then, it is said, national labor is the gainer. No, it is not the gainer; for since the Act, it is no more encouraged than it was before, to the amount of fifteen francs. The only thing is that, since the Act, the fifteen francs of John Q. Citizen go to the metal trade, while before it was put in force, they were divided between the ironmonger and the bookseller.

Q What makes a question “beautiful”? A beautiful question reframes an issue and forces you to look at it in a different way. It challenges assumptions and is really ambitious. Often, these questions begin with the phrase “How might we...” They have a magnetic quality that makes people want to answer them, to talk about them, to work on them. They make the imagination race. The Polaroid camera came out of a 3-year-old girl’s asking, “Why do we have to wait for the picture?” That’s a beautiful question.

None of them know, Aomame thought. But I know. Ayumi had a great emptiness inside her, like a desert at the edge of the earth. You could try watering it all you wanted, but everything would be sucked down to the bottom of the world, leaving no trace of moisture. No life could take root there. Not even birds would fly over it. What had created such a wasteland inside Ayumi, only she herself knew. No, maybe not even Ayumi knew the true cause. But one of the biggest factors had to be the twisted sexual desires that the men around Ayumi had forced upon her. As if to build a fence around the fatal emptiness inside her, she had to create the sunny person that she became. But if you peeled away the ornamental egos that she had built, there was only an abyss of nothingness and the intense thirst that came with it. Though she tried to forget it, the nothingness would visit her periodically—on a lonely rainy afternoon, or at dawn when she woke from a nightmare. What she needed at such times was to be held by someone, anyone.

Q: Why do humans like applause? A: I suspect it is because we are at a disadvantage compared with much of the animal kingdom. We lack sharp teeth or claws. We are not the biggest or the fastest. And we evolved in an environment where we lived nomadically and were exposed daily to the terrifying forces of nature. Accordingly, we banded together in tight-knit groups to better protect ourselves. We built fires and told stories to make the dark nights pass by. Applause may be a way for us to make our weak hands sound thunderous.

Q.: Est ce que, durant les première temps votre Père [Mohammed V] vous a manqué ? R. : Je vais vous dire une chose : il ne s'écoule pas dix à douze jours, même aujourd'hui, où je ne le voie pas en rêve. Q. - Y-a-t-il des moments où vous auriez souhaité pouvoir lui demander conseil ? R. - Oh ! ça oui. A certains moments j'ai eu une envie folle qu'il me dise, comme il en a l'habitude ; "Allons, vous n'êtes qu'un imbécile" On a soif à force de n'avoir personne à qui se confier ou demander quelque chose, de ne pas avoir une main à embrasser pour témoigner son amour. Et je continue aujourd'hui à avoir soif." p70

1.    Sun Tzu said: Whoever is first in the field and awaits the coming of the enemy, will be fresh for the fight; whoever is second in the field and has to hasten to battle will arrive exhausted. 2.    Therefore the clever combatant imposes his will on the enemy, but does not allow the enemy’s will to be imposed on him. [One mark of a great soldier is that he fight on his own terms or fights not at all.77 ] 3.    By holding out advantages to him, he can cause the enemy to approach of his own accord; or, by inflicting damage, he can make it impossible for the enemy to draw near. [In the first case, he will entice him with a bait; in the second, he will strike at some important point which the enemy will have to defend.] 4.    If the enemy is taking his ease, he can harass him; [This passage may be cited as evidence against Mei Yao-Ch’en’s interpretation of I. ss. 23.] if well supplied with food, he can starve him out; if quietly encamped, he can force him to move. 5.    Appear at points which the enemy must hasten to defend; march swiftly to places where you are not expected. 6.    An army may march great distances without distress, if it marches through country where the enemy is not. [Ts’ao Kung sums up very well: “Emerge from the void [q.d. like “a bolt from the blue”], strike at vulnerable points, shun places that are defended, attack in unexpected quarters.”] 7.    You can be sure of succeeding in your attacks if you only attack places which are undefended. [Wang Hsi explains “undefended places” as “weak points; that is to say, where the general is lacking in capacity, or the soldiers in spirit; where the walls are not strong enough, or the precautions not strict enough; where relief comes too late, or provisions are too scanty, or the defenders are variance amongst themselves.”] You can ensure the safety of your defense if you only hold positions that cannot be attacked. [I.e., where there are none of the weak points mentioned above. There is rather a nice point involved in the interpretation of this later clause. Tu

La terreur irrationnelle transforme en choses les hommes, "bacilles planétaires" selon la formule de Hitler. Elle se propose la destruction, non seulement de la personne, mais des possibilités universelles de la personne, la réflexion, la solidarité, l'appel vers l'amour absolu. La propagande, la torture, sont des moyens directs de désintégration; plus encore la déchéance systématique, l'amalgame avec le criminel cynique, la complicité force. Celui qui tue ou torture ne connait q'une ombre a sa victoire: il ne peut pas se sentir innocent: Il lui faut donc créer la culpabilité chez la victime elle-même pour que, dans un monde sans direction, la culpabilité générale ne légitime plus que l'exercice de la force, ne consacre plus que le succès. Quand l'idée d'innocence disparaît chez l'innocent lui-même, la valeur de puissance règne définitivement sur un monde désespéré. C'est pourquoi une ignoble et cruelle pénitence règne sur ce monde où seuls les pierres sont innocentes. Les condamnés sont obligés de se prendre les uns les autres. Le ci pur de la maternité est lui-même tué, comme chez cette mère grecque q'un officier força de choisir celui de ses trois fils qui serait fusillé. C'est ainsi qu'on est enfin libre. La puissance de tuer et d'avilir sauve l’âme servile du néant. La liberté allemande se chante alors, au son d'orchestre de bagnards, dans les camps de la mort.

Tiberius Caesar”—Adams supported Jefferson whenever he thought him right, particularly in regard to the 1807 embargo on American products to England and France, a retaliation for their wartime restrictions on United States trade. Since New England lived by trade with Europe, J.Q.A.’s support of the embargo so infuriated Massachusetts that he was forced out of the Senate before his term was up. But Jefferson’s successor, Madison, made him the first U.S. minister to Russia, and then sent him to Ghent to negotiate the end of the War of 1812, and on to London as minister, where he stayed until he became Secretary of State to the new President, Monroe, for whom he drafted what is still known (even if it is no longer in force) as the Monroe Doctrine.

It was a cruel world, though. More than half of all children died before they could reach maturity, thanks to chronic epidemics and malnutrition. People dropped like flies from polio and tuberculosis and smallpox and measles. There probably weren’t very many people who lived past forty. Women bore so many children, they became toothless old hags by the time they were in their thirties. People often had to resort to violence to survive. Tiny children were forced to do such heavy labor that their bones became deformed, and little girls were forced to become prostitutes on a daily basis. Little boys, too, I suspect. Most people led minimal lives in worlds that had nothing to do with richness of perception or spirit. City streets were full of cripples and beggars and criminals. Only a small fraction of the population could gaze at the moon with deep feeling or enjoy a Shakespeare play or listen to the beautiful music of Dowland.

―The thing about memory is that you can feel it eroding slowly, being stolen away from you by time. It starts with the way you stop hearing his voice in your head. Then it's the color of the shirt he wore last Christmas. Before you know it, your memories have become fragmented, as if the small details were grains of sand blown away by the wind. I should be grateful that I'm starting to remember you less. Instead, I felt lonely. Pieces of you that I once held dear are being ripped apart into tiny shreds of information my brain thinks I can afford to forget. I can feel my heart fighting. It loves the feel of you though for the most part, you hurt. I looked for you in places where I knew I would never find you, in faces I knew I would never recognize. I looked for you hoping that through the sheer force of my will I would find your eyes staring back. But that's the thing about memory - you can feel it eroding slowly, being stolen away from you by time. I want to remember you. But I'm no longer entirely sure I really remember you. It kills me. Have you started remembering me less too?

Put on  h the whole armor of God, that you may be able to stand against  i the schemes of the devil. 12For  j we do not wrestle against flesh and blood, but against  k the rulers, against the authorities, against  l the cosmic powers over  m this present darkness, against  n the spiritual forces of evil  o in the heavenly places. 13Therefore  p take up the whole armor of God, that you may be able to withstand in  q the evil day, and having done all, to stand firm. 14Stand therefore,  r having fastened on the belt of truth, and  s having put on the breastplate of righteousness, 15and,  t as shoes for your feet, having put on the readiness given by the gospel of peace. 16In all circumstances take up  u the shield of faith, with which you can extinguish all  v the flaming darts of  w the evil one; 17and take  s the helmet of salvation, and  x the sword of the Spirit, which is the word of God, 18praying  y at all times  z in the Spirit,  a with all prayer and supplication. To that end  b keep alert with all perseverance, making  c supplication for all the saints, 19and  d also for me, that words may be given to me in opening my mouth  e boldly to proclaim  f the mystery of the gospel, 20for which I  g am an ambassador  h in chains, that I may declare it boldly, as I ought to speak.

The enemy won some points at the very beginning. On both of the two days preceding his remarks about Worth, Hitchcock notes that American deserters had been shot while crossing the Rio Grande. Probably they were just bored with army rations but there was some thought that they might be responding to a proclamation of General Ampudia’s which spies had been able to circulate in camp. Noting the number of Irish, French, and Polish immigrants in the American force, Ampudia had summoned them to assert a common Catholicism, come across the river, cease “to defend a robbery and usurpation which, be assured, the civilized nations of Europe look upon with the utmost indignation,” and settle down on a generous land bounty. Some of them did so, and the St. Patrick Battalion of American deserters was eventually formed, fought splendidly throughout the war, and was decimated in the campaign for Mexico City — after which its survivors were executed in daily batches.… This earliest shooting of deserters as they swam the Rio Grande, an unwelcome reminder that war has ugly aspects, at once produced an agitation. As soon as word of it reached Washington, the National Intelligencer led the Whig press into a sustained howl about tyranny. In the House J. Q. Adams rose to resolve the court-martial of every officer or soldier who should order the killing of a soldier without trial and an inquiry into the reasons for desertion. He was voted down but thereafter there were deserters in every Whig speech on the conduct of the war, and Calm Observer wrote to all party papers that such brutality would make discipline impossible. But a struggling magazine which had been founded the previous September in the interest of sports got on a sound financial footing at last. The National Police Gazette began to publish lists of deserters from the army, and the War Department bought up big editions to distribute among the troops. Taylor sat in his field works writing prose. Ampudia’s patrols reconnoitered the camp and occasionally perpetrated an annoyance. Taylor badly needed the Texas Rangers, a mobile force formed for frontier service in the Texas War of Independence and celebrated ever since. It was not yet available to him, however, and he was content to send out a few scouts now and then. So Colonel Truman Cross, the assistant quartermaster general, did not return from one of his daily rides. He was still absent twelve days later, and Lieutenant Porter, who went looking for him with ten men, ran into some Mexican foragers and got killed.

And then it sends a signal to turn off the system.” “So the universe with the wallet in the chamber waiting to be sent still exists,” added Allen. “But the universe from which it is actually sent never does.”  “That is just so messed up,” said Blake in exasperation, and Jenna, Walsh, and Soyer nodded their agreement. “Here is my advice to all of you,” said Cargill. “The best thing to do is ignore time travel, and don’t think about the paradoxes too hard. If you do, your head really will explode,” he added with a wry smile. “Just think of it as duplication and teleportation. But always keep in mind that the universe seems to go out of its way to ensure that infinite alternate timelines aren’t allowed. So no matter what, we only ever get this one universe.” He sighed. “So we’d better make sure we don’t screw it up.”     48   Brian Hamilton hated Cheyenne Mountain. Sure, it was one of the most interesting places in the world to visit, but living there only worked if you were a bat. The Palomar facility had also been underground, but nothing like this. It had a much larger security perimeter, so trips to the surface were easier to make happen. Not that it really mattered. Soon enough he would be traveling on another assignment anyway, living in a hotel room somewhere. But what he really wanted was to work side by side with Edgar Knight, toward their common goal. He was tired of being Knight’s designated spy, having to watch Lee Cargill squander Q5’s vast resources and capabilities. Watching him crawl like a wounded baby when he could be soaring. Cargill was an idiot. He could transform the world, but he was too weak to do it. He could wipe out the asshole terrorists who wanted nothing more than to butcher the helpless. If you have the ultimate cure for cancer, you use it to wipe out the disease once and for all. You don’t wield your cure only as a last resort, when the cancer has all but choked the life out of you. Edgar Knight, on the other hand, was a man with vision. He was able to make the tough decisions. If you were captain of a life raft with a maximum capacity of ten people, choosing to take five passengers of a sinking ship on board was an easy decision, not a heroic one. But what about when there were fifty passengers? Was it heroic to take them all, dooming everyone to death? Or was the heroic move using force, if necessary, to limit this number, to ensure some would survive? Sure, from the outside this looked coldhearted, while the converse seemed compassionate. But watching the world circle the drain because you were too much of a pussy to make the hard decisions was the real crime. Survival of the fittest was harsh reality. In the animal kingdom it was eat or be eaten. If you saw a group of fuck-nuts just itching to nuke the world back into the Dark Ages—who believed the Messiah equivalent, the twelfth Imam, would only come out to play when Israel was destroyed, and worldwide Armageddon unleashed—you wiped them out. To a man. Or else they’d do the same to you. It had been three days since Cargill had reported that he was on the verge of acquiring Jenna Morrison and Aaron Blake.

Dexter’s ultimate job being the protection of his boss’s gargantuan illegal earnings from the arachnid appetite of the Bureau of Internal Revenue. No man had the power to intimidate Mr. Q., but the mechanistic forces of taxation and audit were another story. Even the great Al Capone had succumbed. It was the syndicate no syndicate could beat

Mister Ayoob, you’re normally paid for your testimony in cases like this, aren’t you? A: I’m paid for my time, sir. My testimony is not for sale. Q:

Comment pourrait-on faire sentir l'intensité de cette honte à ceux qui ne l'ont jamais vécue ? Et la force des motivations engendrées par la volonté d'en sortir ? (p. 47)

L'homosexuel qui parle de sa vie « privée » rompt la situation « normale » puisque celle-ci est définie comme telle par le fait que, « normalement », comme dit le langage de tous les jours, l'homosexualité n'est pas dicible ou, ce qui n'est pas très différent, n'est pas souvent dite. Toute parole qui consiste à dire l'homosexualité ne peut dès lors être entendue que comme une volonté de l'affirmer, de l'afficher, comme un geste de provocation ou un acte militant. La sortie de la honte est toujours perçue comme la proclamation de la fierté (ce qu'inévitablement elle est toujours, puisque celui qui énonce l'homosexualité et le fait ainsi entrer dans le discours autrement que comme un objet de plaisanterie ou comme un objet tout court, mais comme la prise de parole d'un sujet, a bien conscience que ce qu'il va dire sera entendu de cette manière). On ne peut jamais dire simplement qu'on est homosexuel : on l'affirme toujours envers et contre tout, envers et contre tous, et non seulement contre ceux qui voudraient empêcher qu'on puisse le dire, mais aussi contre ceux qui objectent qu'il n'est pas besoin de le dire. C'est pourquoi il y a toujours une certaine théâtralité propre à l'affirmation homosexuelle. Ce n'est donc pas en vertu du fait que, comme l'écrit Sartre, « puisque nous ne faisons que jouer ce que nous sommes, nous sommes tout ce que nous pouvons jouer ». C'est au contraire parce qu'un homosexuel doit si longtemps jouer ce qu'il n'est pas qu'il ne peut ensuite être ce qu'il est qu'en le jouant. C'est vrai. Mais il ne peut en être autrement. On l'a vu : il y a une énergie qui sourd de la honte, qui se forme en elle et par elle et qui agit comme une force transformatrice. Cette énergie s'exprime dans l'identité théâtralisée, dans la performance (au sens anglais), dans l'exhibitionnisme, l'extravagance ou la parodie. L'exhibitionnisme et la théâtralité sont sans doute, et ont été historiquement, parmi les gestes les plus importants qui ont permis de défier l'hégémonie hétéronormative. Et c'est d'ailleurs pourquoi ils ont toujours fait l'objet d'attaques si virulentes. La honte donne son énergie à l'exhibitionnisme, à l'affirmation de soi comme théâtralité, c'est-à-dire à l'affirmation de soi tout court. (p. 163-164)

Le langage quotidien (tout comme le langage des images) est de part en part traversé par des rapports de force, par des rapports sociaux (de classe, de sexe, d'âge, de race, etc.), et c'est dans et par le langage (et l'image) que se joue la domination symbolique, c'est-à-dire la définition - et l'imposition - des perceptions du monde et des représentations socialement légitimes. Le dominant, comme le dit Pierre Bourdieu, est celui qui réussit à imposer la manière dont il veut être perçu, et le dominé, celui qui est défini, pensé et parlé par le langage de l'autre et/ou celui qui ne parvient pas à imposer la perception qu'il à de lui-même. Seules les périodes de crise sociale, culturelle, ou au moins l'irruption de mobilisations politiques ou culturelles, peuvent permettre une mise en question de cet ordre symbolique des représentations et du langage dont al force principale est de se présenter comme ressortissant aux évidences d'un ordre naturel, immuable, et sur lequel on ne s'interroge pas ou sur lequel on s'interroge faussement pour mieux le réaffirmer dans son arbitraire en le présentant comme ayant toujours existé. La mobilisation politique, l'action politique, sont toujours des batailles pour la représentation, pour le langage et les mots. Ce sont des luttes autour de la perception du monde. La question qui s'y joue est de savoir qui définit la perception et la définition d'un groupe et la perception et la définition du monde en général. La mobilisation, l'action politique, consistent souvent, pour un groupe, à essayer de faire valoir, d'imposer la manière dont il se perçoit lui-même, et d'échapper ainsi à la violence symbolique exercée par la représentation dominante. Mais il convient de préciser qu'il n'y a pas, pour les gays, encore moins pour les « gays et lesbiennes », une manière d'être et de se penser soi-même qui préexisterait et qu'il conviendrait de découvrir et de manifester au grand jour, et encore moins une seule et unique manière d'être et de « se percevoir », ce qui constitue toute la complexité du mouvement gay et lesbien et explique le fait, si souvent souligné, que les définitions qu'il peut donner de lui-même ne sont que des constructions provisoires, fragiles et nécessairement contradictoires entre elles. (p. 117-118)

Of course, one should not forbid religion. Today's culture is such that the moment you oppose something, people believe you want to forbid it by law. If we did that, we'd return to the Dark Ages. Leave people the right to be wrong in their own way. So long as they don't force their ideas on you, you cannot forbid religion to anyone. Further, it's not difficult to fight religion when you have a good philosophy.

Incidentally, one of the disguises of the liberals is that they want to use force, but legally and in a gentlemanly manner, without people knowing about it. They want to be civilized elite protectors of the common man, who is helpless without them. So they are shocked to see these violent savages who want to take over; and what they'll never admit is that they created these savages. The premises now acting against them are their own. The liberals see in the New Left their own mirror image. The New Left is their Frankenstein's monster: it is the consistent exponent of every fundamental they hold, but never wanted to admit openly and consistently. That is why the liberals are helpless.

...a man of self-esteem does not want the unearned: he doesn't want anything from others that he must obtain by coercion―by crime or by government force and regulation. Such a man deals with other men as an equal, by trade. Further, a man of reason plans his life long range. The psychological distinction between a rational man and an evader is that the rational man thinks, plans, and acts long range, while the more neurotic and evasive a person is, the shorter the range of his interests.

The need to shelter her from all the bad shit in the world comes at me in full force, and suddenly, I have a moment of clarity that rocks me to my core. I am the bad shit in the world.

But now I was ready to bloom and Landon is like the sun. He was those forces of nature that I needed to blossom.

Q: How do you assess the current political and social crisis in Colombia, the popular protests and the police repression unleashed by the government of Iván Duque? I value the political awakening of society and I hope that these protests are not in vain and bring changes...This is something unprecedented in our country, never before were there massive marches that lasted more than a month and also in the middle of a pandemic. There is a very complex crisis and a government that does not listen, closes in on dialogue and its only option is force. I am very concerned about the violation of Human Rights by the forces of the State… It is very serious, inadmissible in a democracy (Interview on Irancartoon.com)

You good, filial girl, Meddy,” Big Aunt says, and I force a smile. Ah, filial piety, the foundation of Asian parenting.

Q: As a poet what distinguishes you, do you think, from an ordinary man? A: Only the use of the medium of poetry to express the causes and forces which are the same in all men.

The fact that there is so much immoral behavior is not evidence of the weakness of the moral senses. The problem of wrong action arises because of the conflict among the several moral senses that exist, because of the struggle between morality and self-interest, and because of the corrosive effect of those forces that blunt the moral senses. We must often choose between duty and sympathy or between fairness and loyalty.

The Q course for Special Forces, the hardest training in the world. Desert Storm in Iraq. Then over a decade on the street, working his way up from beat cop to homicide detective.

After our Q & A session, I wanted to take a photo with the troops. Since everyone carried weapons 24/7, I asked this one soldier if I could hold his rifle. He told me to wait just a minute. He hurried off to his barracks and came back with an AK-47. With confidence that was bordering on cockiness, he said that he had gotten the weapon from a dead Taliban. Imagine what went through my mind as I was taking this photo. I have a whole new respect for the Special Forces. They are some bad mofos!

Today, Seventh-day Adventists clearly acknowledge the divinity of the Holy Spirit, stating that “the Bible reveals that the Holy Spirit is a person, not an impersonal force.”10 Coming to this point was not automatic, but as Merlin Burt has put it, “We must acknowledge that the development of Adventist theology has usually been progressive and corrective. This is clearly illustrated in the doctrine of the Trinity.

Q: How can you tell you’re a redneck Jedi? A: You’ve uttered the phrase, “May the force be with y’all.

THE SANE METHOD OF STUDYING HISTORY consists (or wd. if it were ever practised, consist) in learning what certain great protagonists intended, and to what degree they failed in forcing their program on the mass. For example:…J. Q. Adams’ intention of conserving national wealth for purposes of national education and civilization… Jefferson’s continual struggle to import civilization from Europe (getting measurements of la Maison Carrée…)

Q:Will it be possible for this revolution to take place in one country alone? A: No. By creating the world market, big industry has already brought all the peoples of the Earth, and especially the civilized peoples, into such close relation with one another that none is independent of what happens to the others. Further, it has co-ordinated the social development of the civilized countries to such an extent that, in all of them, bourgeoisie and proletariat have become the decisive classes, and the struggle between them the great struggle of the day. It follows that the communist revolution will not merely be a national phenomenon but must take place simultaneously in all civilized countries – that is to say, at least in England, America, France, and Germany. It will develop in each of these countries more or less rapidly, according as one country or the other has a more developed industry, greater wealth, a more significant mass of productive forces. Hence, it will go slowest and will meet most obstacles in Germany, most rapidly and with the fewest difficulties in England. It will have a powerful impact on the other countries of the world, and will radically alter the course of development which they have followed up to now, while greatly stepping up its pace. It is a universal revolution and will, accordingly, have a universal range.

a marked change occurred between 2019 and 2020. The dual crises of the pandemic and Black Lives Matter protests ran slam into the twin dangers of Q-Anon and the consolidation of the Trump paramilitary. In 2019, there were sixty-five incidents of domestic terrorism or attempted violence, but in the run-up to the election in 2020, that number nearly doubled, according to a study by the Center for Strategic and International Studies. Twenty-one plots were disrupted by law enforcement.5 Violent extremists in the United States and terrorists in the Middle East have remarkably similar pathways to radicalization. Both are motivated by devotion to a charismatic leader, are successful at smashing political norms, and are promised a future racially homogeneous paradise. Modern American terrorists are much more akin to the Islamic State of Iraq and Syria (ISIS) than they are to the old Ku Klux Klan. Though they take offense at that comparison, the similarities are quite remarkable. Most American extremists are not professional terrorists on par with their international counterparts. They lack operational proficiency and weapons. But they do not lack in ruthlessness, targets, or ideology. However, the overwhelming number of white nationalist extremists operate as lone wolves. Like McVeigh in the 1990s and others from the 1980s, they hope their acts will motivate the masses to follow in their footsteps. ISIS radicals who abandon their homes and immigrate to the Syria-Iraq border “caliphate” almost exclusively self-radicalize by watching terrorist videos. The Trump insurgents are radicalizing in the exact same way. Hundreds of tactical training videos easily accessible on social media show how to shoot, patrol, and fight like special forces soldiers. These video interviews and lessons explaining how to assemble body armor or make IEDs and extolling the virtues of being part of the armed resistance supporting Donald Trump fill Facebook and Instagram feeds. Some even call themselves the “Boojahideen,” an English take on the Arabic “mujahideen,” or holy warrior. U.S. insurgents in the making often watch YouTube and Facebook videos of tactical military operations, gear reviews, and shooting how-tos. They then go out to buy rifles, magazines, ammunition, combat helmets, and camouflage clothing and seek out other “patriots” to prepare for armed action. This is pure ISIS-like self-radicalization. One could call them Vanilla ISIS.

A Rainbow Faceted Coin Inna Pool Of Glimmering Light Interfacing the ring, circlet, diadem, itemizer abstracter for cognitive, affective, and psychomotor domains In KM, Keyword MagneticForce(modulated abstracted grid network pipes integers for keys) References The Golden Shield In Technology : K.M.G.O.E.S. GPL(knowledge management operating systems)” : Space/Time Q&A Bottomline Is To Find Lost Treasure - Who goes in there? How goes It? Get in there? Got It?” - Inventor Jonathan Roy McKinney

.” Is it true? Am I doomed to stay with them forever, just because I’m the only one not heartless enough to leave? I force a smile and nod benignly as they fuss about me, and I try to look forward to the rest of my life, living here in the same house with my mom and aunts.

Peter's Confession of the Messiah 13 When Jesus came to the region of Caesarea Philippi, m, n He asked His disciples, “Who do people say that the •Son of Man is? ” o 14 And they said, “Some say John the Baptist; others, Elijah; still others, Jeremiah or one of the prophets.” p 15 “But you,” He asked them, “who do you say that I am? ” 16 Simon Peter answered, “You are the •Messiah, the Son of the living God! ” q 17 And Jesus responded, “Simon son of Jonah, r, s you are blessed because flesh and blood did not reveal this to you, but My Father in heaven. t 18 And I also say to you that you are Peter, u and on this rock v I will build My church, w and the forces x of •Hades will not overpower it. 19 I will give you the keys of the kingdom of heaven, y and whatever you bind on earth is already bound z in heaven, and whatever you loose on earth is already loosed a in heaven.

There is: The I. The all. The warmth. The salt. The movement. The current. The force. The effect. The beauty. The order. The time. There is not: The not-I. The not-all. There no longer is: The eternity. There is: The doubts. There is: The questions. This is the age of questions. It starts with a point.

There are certain inequities, iniquities, and injustices in this world that no amount of historicizing, contextualizing, or theologizing will satisfy. Some are so devastating that they challenge our faith in humanity and sometimes our faith in the church and even in God. As we ponder on certain controversies and conundrums, sometimes we are simply left without a good answer, either for ourselves or for those we love. These are the moments that test our hope. In our pain and disorientation, we are forced to plumb the depths of our faith, our hope, and our love—the very foundations of our Christian discipleship. At times the church itself may be both the source and the site of our struggles. More will be said in chapters 8 and 9 about how and why the church can be the place where we

Sergeant Dix told me that at Fort Bragg they found that two to three days of constant tension was what it took to figure out if a soldier was going to break. Most who made it to the Special Forces Qualification Course could take anything the Army cared to throw at them for forty-eight hours. But by day three, with reserves depleted and nothing but misery on the horizon, a soldier’s core became exposed. His baseline ability. His essence. Superficially, this was evidenced by the decision to quit or continue, a temptation the drill sergeants dangled every time they spoke.  The real game, of course, was mental. Beating the Q boiled down to a soldier’s ability to disassociate his body from his mind, his being from his circumstance. This was relatively easy during the mindless procedures — the hikes, runs, and repetitive drills that form the backbone of military training. Disassociation became much tougher, however, when the physical activity was paired with judgment calls and problem solving. If a soldier could engage his higher-order thinking while simultaneously ignoring the pain and willing his body to continue beyond fatigue, then he had a chance at making it to the end. If he couldn’t, then the strength of his back, heart, and lungs didn’t matter.  Dix had concluded that the Q-Course was as much about self-discovery as a prestigious shoulder patch.  Katya was in that discovery phase now.  The big question was what we’d do if she decided to quit. She broke the silence after a few miles. “Do you ever get used to it?” “The killing?” “Yes.” “We’re all used to killing — just not people. We kill when we spray for bugs, or squash a spider, or buy a leather bag, or order a hamburger. I don’t think of the individuals I’ve killed as people any more than you thought of the last steak you ate as Bessie.

I am exactly like my family. I suppose a small part of me has always thought I was somehow better more modern, more educated, more sensible; I'm not as flappy, or showy, or loud. In many ways, I am different: I speak flawless English, I don't stew Chinese herbs into drinks I force onto others, I don't guilt trip my loved ones into doing things I want, I don't shout unnecessarily, I speak in a normal tone of view, and I strive to blend in and not stand out. But now I realize, these are all just surface differences. Deep down in my core, I am precisely the product of my family. When skin and flesh are ripped away, I am exact replica of them.

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