Scholar Inspirational Quotes

The most intriguing people you will encounter in this life are the people who had insights about you, that you didn't know about yourself.

Witch, scholar, poet, dreamer, and the rest...

Scholars, theologians, and even poets have yet to be able to truly describe and touch upon the beauty, romance, and magic of a relationship built on 100% authenticity

If not you, then who? If not now, when?

You'll enjoy it. There is much you can learn from books and scrolls," said Jeod. He gestured at the walls. "These books are my friends, my companions. They make me laugh and cry and find meaning in life." "It sounds intriguing," admitted Eragon. "Always the scholar, aren't you?" asked Brom. Jeod shrugged. "Not anymore. I'm afraid I've degenerated into a bibliophile.

Books are the best of things, well used; abused, among the worst...They are for nothing but to inspire.

An humble man without learning, but filled with the Holy Spirit, is more powerful than the most nobly-born profound scholar without that inspiration. He who is educated by the Divine Spirit can, in his time, lead others to receive the same Spirit.

All men have the stars," he answered, "but they are not the same things for different people. For some, who are travellers, the stars are guides. For others they are no more than little lights in the sky. For others, who are scholars, they are problems. For my businessman they were wealth. But all the stars are silent. You--you alone--will have the stars as no one else has them--

Heroes and scholars represent the opposite extremes... The scholar struggles for the benefit of all humanity, sometimes to reduce physical effort, sometimes to reduce pain, and sometimes to postpone death, or at least render it more bearable. In contrast, the patriot sacrifices a rather substantial part of humanity for the sake of his own prestige. His statue is always erected on a pedestal of ruins and corpses... In contrast, all humanity crowns a scholar, love forms the pedestal of his statues, and his triumphs defy the desecration of time and the judgment of history.

If you fail an examination, it means you have not yet master the subject. With diligent study and understanding, you will succeed in passing the exams.

GREAT SECRET Whenever I’m learning something difficult, I keep expectations low, and aspirations high.

What happened to Jesus after he was crucified? A historical reconstruction It is an undeniable fact that the New Testament Gospels present the crucifixion and the resurrection as the pivot upon which Christianity is based. However, this notion is most surprising when we take into consideration that this postulation was never part of Jesus's teaching. Certainly the evangelists 'Mark' and 'Matthew' do hint at these strange happenings, but it is a noted fact amongst the majority of the biblical scholars that these sequences were added several centuries after the original Gospels were written, and this was done so that the political editors of these Gospels could adapt the writings according to their political and theological needs...

People of faith tend to argue that it is not faith itself but man's baser nature that inspires such violence. But, I take it to be self-evident that ordinary people cannot be moved to burn genial old scholars alive for blaspheming the Koran, or celebrate the violent deaths of their children, unless they believe some improbable things about the nature of the universe.

I am who I say I am, I'm not some fantasy of how you think you think you know or who I ought to be. I am a girl who is growing up in my own sweet time, I am a girl who knows enough to know this life is mine. I am this and I am that and I am everything in-between. I'm a dreamer, I'm a dancer, I'm a part-time drama queen. I'm a worrier, I'm a warrior, I'm a loner and a friend, I'm an outspoken defender of justice to the end. I'm the girl in the mirror who likes the girl she sees, I'm the girl in the gypsy shawl with music in her knees. I'm a singer and a scholar, I'm a girl who has been kissed. I'm a solver of equations wearing bangles on my wrist. I am bigger than i ever knew, I am stronger than before, I am every girl I have ever been, and all that are in store. I am who I say I am. I'm not some fantasy. I am the me I am inside. I am who I chose to be.

Anyone who expects to create, be it as a scientist or artist, scholar or writer, needs self-confidence, even bravado. How else can one dare to imagine understanding what no one else has understood, discovering what no one else has discovered? Where does this confidence come from? Fortunately, every young person is blessed with some of it. It is part of human character.

He who teaches the Bible is never a scholar; he is always a student.

Books are the best of things, well used; abused, among the worst. What is the right use? What is the one end which all means go to effect? They are for nothing but to inspire. I had better never see a book than to be warped by its attraction clean out of my own orbit, and made a satellite instead of a system.

To be a scholar study math, to be a smart study magic.

One who thinks for himself is a threat to his enemies, a refuge to his acquaintances, a prize to his friends, and a gift to the world.

A few years back, an American Jewish feminist academic sent me a request for an interview... The professor presented herself as a `gender scholar`, another postmodernist discipline that fails to inspire my intellect. However, I was curious to see what a person who happens to be academically qualified in being a woman might come up with.

I ran across an excerpt today (in English translation) of some dialogue/narration from the modern popular writer, Paulo Coelho in his book: Aleph.(Note: bracketed text is mine.)... 'I spoke to three scholars,' [the character says 'at last.'] ...two of them said that, after death, the [sic (misprint, fault of the publisher)] just go to Paradise. The third one, though, told me to consult some verses from the Koran. [end quote]' ...I can see that he's excited. [narrator]' ...Now I have many positive things to say about Coelho: He is respectable, inspiring as a man, a truth-seeker, and an appealing writer; but one should hesitate to call him a 'literary' writer based on this quote. A 'literary' author knows that a character's excitement should be 'shown' in his or her dialogue and not in the narrator's commentary on it. Advice for Coelho: Remove the 'I can see that he's excited' sentence and show his excitement in the phrasing of his quote.(Now, in defense of Coelho, I am firmly of the opinion, having myself written plenty of prose that is flawed, that a novelist should be forgiven for slipping here and there.)Lastly, it appears that a belief in reincarnation is of great interest to Mr. Coelho ... Just think! He is a man who has achieved, (as Leonard Cohen would call it), 'a remote human possibility.' He has won lots of fame and tons of money. And yet, how his preoccupation with reincarnation—none other than an interest in being born again as somebody else—suggests that he is not happy!

By the time that Hitler rose to power, the United States “was not just a country with racism,” Whitman, the Yale legal scholar, wrote. “It was the leading racist jurisdiction—so much so that even Nazi Germany looked to America for inspiration.” The Nazis recognized the parallels even if many Americans did not.

The mistake we make in putting emphasis on happiness is to forget that life is a process, defined by activity and motion, and to search instead for the one perfect state of being. There can be no such state, since change is the essence of life. Scholars who study meaning in life distinguish between synchronic meaning and diachronic meaning. Synchronic meaning depends on your state of being at any one moment in time: you are happy because you are out in the sunshine. Diachronic meaning depends on the journey you are on: you are happy because you are making progress toward a college degree. If we permit ourselves to take inspiration from what we have learned about ontology, it might suggest that we focus more on diachronic meaning at the expense of synchronic. The essence of life is change, and we can aim to make change part of how we find meaning in it.

Based on the experience of history and civilization of mankind, which is more important for Muslims today, to no longer busy discussing the greatness that Muslims achieved in the past, or debating who first discovered the number zero, including the number one, two, three and so on, as the contribution of Muslims in the writing of numbers in this modern era and the foundation and development of civilizations throughout the world. But how Muslims will regained the lead and control of science and technology, leading back and become a leader in the world of science and civilization, because it represents a real achievement.

To be knowledgeable, sit before scholars; to be wise, sit before life.

No matter how knowledgeable you are, respect your parents for their experience and your children for their curiosity.

Changes in ideas and values also result from work done by writers, scholars, public intellectuals, social activists, and participants in social media.

All kinds of people read poetry: revolutionaries, scholars, sentimentalists etc. But above all else, lovers read poetry. Why? Because we fell in love. And then we fell in love with love.

To prove that degrees, per se, are worthless. Often they are honorifics of true scientists or learned scholars or inspired teachers. Much more frequently they are false faces for overeducated jackasses.

If there is any period one would desire to be born in, ⎯ is it not the age of Revolution; when the old and the new stand side by side, and admit of being compared; when the energies of all men are searched by fear and by hope; when the historic glories of the old, can be compensated by the rich possibilities of the new era? This time, like all times, is a very good one, if we but know what to do with it.

This understanding of themselves as a people who wrestle with God and emerge from that wrestling with both a limp and a blessing informs how Jews engage with Scripture, and it ought to inform how Christians engage Scripture too, for we share a common family of origin, the same spiritual DNA. The biblical scholars I love to read don’t go to the holy text looking for ammunition with which to win an argument or trite truisms with which to escape the day’s sorrows, they go looking for a blessing, a better way of engaging life and the world, and they don’t expect to escape that search unscathed.

I do not write every day. I write to the questions and issues before me. I write to deadlines. I write out of my passions. And I write to make peace with my own contradictory nature. For me, writing is a spiritual practice. A small bowl of water sits on my desk, a reminder that even if nothing is happening on the page, something is happening in the room--evaporation. And I always light a candle when I begin to write, a reminder that I have now entered another realm, call it the realm of the Spirit. I am mindful that when one writes, one leaves this world and enters another. My books are collages made from journals, research, and personal experience. I love the images rendered in journal entries, the immediacy that is captured on the page, the handwritten notes. I love the depth of ideas and perspective that research brings to a story, be it biological or anthropological studies or the insights brought to the page by the scholarly work of art historians. When I go into a library, I feel like I am a sleuth looking to solve a mystery. I am completely inspired by the pursuit of knowledge through various references. I read newpapers voraciously. I love what newspapers say about contemporary culture. And then you go back to your own perceptions, your own words, and weigh them against all you have brought together. I am interested in the kaleidoscope of ideas, how you bring many strands of thought into a book and weave them together as one piece of coherent fabric, while at the same time trying to create beautiful language in the service of the story. This is the blood work of the writer. Writing is also about a life engaged. And so, for me, community work, working in the schools or with grassroots conservation organizations is another critical component of my life as a writer. I cannot separate the writing life from a spiritual life, from a life as a teacher or activist or my life intertwined with family and the responsibilities we carry within our own homes. Writing is daring to feel what nurtures and breaks our hearts. Bearing witness is its own form of advocacy. It is a dance with pain and beauty.

Those who are fortunate to be educated, must light the flame of fire.

It is up to you now to fill your mind with all of the knowledge that the world and its brightest scholars have acquired and published. There will come a time, I know, when women will have the same opportunity afforded men. How can it not come to pass when women are the smarter and more numerous? Until then, you must take control of your own destiny. Read, remember, think.

...The spiritual Oriental teachers say a person has three forms of mind,'' Beatrice was explaining to him once, while they were on break between one lesson and another at university, ''which are the dense mind, the subtle level and the ultra-subtle mind. Primary Consciousness, or the dense mind, is that existential, Sartrean mind which is related to our senses and so it is guided directly by human primitive instincts; in Sanskrit, this is referred to as ālaya-vijñāna which is directly tied to the brain. The subtle mind comes into effect when we begin to be aware of our true nature or that which in Sanskrit is called Ātman or self-existent essence that eventually leads us to the spiritual dimension. Ultimately there is the Consciousness-Only or the Vijñapti-Mātra, an ultra-subtle mind which goes beyond what the other two levels of mind can fabricate, precisely because this particular mind is not a by-product of the human brain but a part of the Cosmic Consciousness of the Absolute, known in Sanskrit as Tathāgatagarbha, and it is at this profound level of Consciousness that we are able to achieve access to the Divine Wisdom and become one with it in an Enlightened State.'' ''This spiritual subject really fascinates me,'' the Professor would declare, amazed at the extraordinary knowledge that Beatrice possessed.'' ''In other words, a human being recognises itself from its eternal essence and not from its existence,'' Beatrice replied, smiling, as she gently touched the tip of his nose with the tip of her finger, as if she was making a symbolic gesture like when children are corrected by their teachers. ''See, here,'' she had said once, pulling at the sleeve of his t-shirt to make him look at her book. ''For example, in the Preface to the 1960 Notes on Dhamma, the Buddhist philosopher from the University of Cambridge, Ñāṇavīra Thera, maintains those that have understood Buddhist teachings have gone way beyond Existential Thought. And on this same theme, the German scholar of Buddhist texts, Edward Conze, said that the possible similarity that exists between Buddhist and Existential Thought lies only on the preliminary level. He said that in terms of the Four Noble Truths, or in Sanskrit Catvāri Āryasatyāni, the Existentialists have only the first, which teaches everything is ill. Of the second - which assigns the origin of ill to craving - they have a very imperfect grasp. As for the third and fourth, which consist of letting go of craving, and the Noble Eightfold Path that leads to liberation from the cycle of rebirth in the form of Nirvāṇa - these are unheard of. Knowing no way out, the Existentialists are manufacturers of their own woes...

When an artist runs out of inspiration or a scholar wearies of books, they always have the ability to live. Character is more important than intellect. Life is primary; our thoughts about it are secondary.

Before I continue with the scholarly account of tribalography, I want to tell you a Choctaw story. My tribe’s language has a mysterious prefix that, when combined with other words, represents a form of creation. It is nuk or nok, and it has to do with the power of speech, breath, and mind. Things with nok or nuk attached to them are so powerful they create. For instance, nukfokechi brings forth knowledge and inspiration. A teacher is a nukfoki, the beginning of action.

Maude meant nothing that she said. She knew how pretty she looked in furs. She was a rattle, not understanding her own bnoise; but the scholar hung upon her words, and believed them inspired, and did not know they were murmurings from a shell.

Medieval scholars held on to a classical Greek theory, according to which the movements of the stars across the sky create heavenly music that permeates the entire universe. Humans enjoy physical and mental health when the inner movements of their body and soul are in harmony with the heavenly music created by the stars. Human music should therefore echo the divine melody of the cosmos, rather than reflect the ideas and caprices of flesh-and-blood composers. The most beautiful hymns, songs and tunes were usually attributed not to the genius of some human artist but to divine inspiration.

By the time that Hitler rose to power, the United States "was not just a country with racism," Whitman, the Yale legal scholar wrote. "It was the leading racist jurisdiction - so much so that even Nazi Germany looked to American for inspiration." The Nazis recognized the parallels event if many Americans did not.

let him look into [fear's] eye and search its nature, inspect its origin, - see the whelping of this lion, - which lies no great way back; he will then find in himself a perfect comprehension of its nature and extent; he will have made his hands meet on the other side, and can henceforth defy it and pass on superior.

Education is like a fine wine, getting better with age and never losing its taste. It's the fountain of wit and wisdom that keeps on flowing, making you the classiest connoisseur of information. So, raise your glass to lifelong learning, and let's toast to being the savvy scholar with an endless appetite for education!

...I maintain that cosmic religiousness is the strongest and most noble driving force of scientific research. Only the man who can conceive the gigantic effort and above all the devotion, without which original scientific thought cannot succeed, can measure the strength of the feeling from which alone such work...can grow. What a deep belief in the intelligence of Creation and what longing for understanding, even if only of a meagre reflection in the revealed intelligence of this world, must have flourished in Kepler and Newton, enabling them as lonely men to unravel over years of work the mechanism of celestial mechanics....Only the man who devotes his life to such goals has a living conception of what inspired these men and gave them strength to remain steadfast in their aims in spite of countless failures. It is cosmic religiousness that bestows such strength. A contemporary has said, not unrightly, that the serious research scholar in our generally materialistic age is the only deeply religious human being.

Muslim scholars have clarified that two basic conditions must be fulfilled for the acceptance of righteous deeds. Firstly, the intention must be to perform those deeds for Allah’s sake alone, without any showing off or desire to gain praise or fame. Secondly, such deeds must be performed in accordance with the Sunnah of Allah’s Messenger (sa)

A believers’ most powerful tool is his dua. Imam Ibn al-Qayyim says regarding this : “If Allah did not want to accept your dua, He would have not guided you to make it (in the first place).” He also said: “whoever is inspired (By Allah) to supplicate (to Allah), then a response has already been intended for him, for Allah has said ‘Call on me, I will answer you’ [Quran 40:60].

Neither are the humanistic scholars and artists of any great help these days. They used to be, and were supposed to be, as a group, carriers of and teachers of the eternal verities and the higher life. The goal of humanistic studies was defined as the perception and knowledge of the good, the beautiful, and the true. Such studies were expected to refine the discrimination between what is excellent and what is not (excellence generally being understood to be the true, the good, and the beautiful). They were supposed to inspire the student to the better life, to the higher life, to goodness and virtue. What was truly valuable, Matthew Arnold said, was 'the acquainting ourselves with the best that has been known and said in the world.' [...] No, it is quite clear from our experience of the last fifty years or so that the pre-1914 certainties of the humanists, of the artists, of the dramatists and poets, of the philosophers, of the critics, and of those who are generally inner-directed have given way to a chaos of relativism. No one of these people now knows how and what to choose, nor does he know how to defend and validate his choice.

In her book Wanderlust: A History of Walking, Rebecca Solnit writes: A path is a prior interpretation of the best way to traverse a landscape, and to follow a route is to accept an interpretation, or to stalk your predecessors on it as scholars and trackers and pilgrims do. To walk the same way is to reiterate something deep; to move through the same space the same way is a means of becoming the same person, thinking the same thoughts. The

The theory of books is noble. The scholar of the first age received into him the world around; brooded thereon; gave it the new arrangement of his own mind, and uttered it again. It came into him, life; it went out from him, truth. It came to him, business; it went from him, poetry. It was dead fact; now, it is quick thought. It can stand, and it can go. It now endures, it now flies, it now inspires. Precisely in proportion to the depth of the mind from which it issued, so high does it soar, so long does it sing.

My mission is to live with integrity and to make a difference in the lives of others. To fulfill this mission: I have charity: I seek out and love the one—each one—regardless of his situation. I sacrifice: I devote my time, talents, and resources to my mission. I inspire: I teach by example that we are all children of a loving Heavenly Father and that every Goliath can be overcome. I am impactful: What I do makes a difference in the lives of others. These roles take priority in achieving my mission: Husband—my partner is the most important person in my life. Together we contribute the fruits of harmony, industry, charity, and thrift. Father—I help my children experience progressively greater joy in their lives. Son/Brother—I am frequently “there” for support and love. Christian—God can count on me to keep my covenants and to serve his other children. Neighbor—The love of Christ is visible through my actions toward others. Change Agent—I am a catalyst for developing high performance in large organizations. Scholar—I learn important new things every day.

Even Europe joined in. With the most modest friendliness, explaining that they wished not to intrude on American domestic politics but only to express personal admiration for that great Western advocate of peace and prosperity, Berzelius Windrip, there came representatives of certain foreign powers, lecturing throughout the land: General Balbo, so popular here because of his leadership of the flight from Italy to Chicago in 1933; a scholar who, though he now lived in Germany and was an inspiration to all patriotic leaders of German Recovery, yet had graduated from Harvard University and had been the most popular piano-player in his class—namely, Dr. Ernst (Putzi) Hanfstängl; and Great Britain's lion of diplomacy, the Gladstone of the 1930's, the handsome and gracious Lord Lossiemouth who, as Prime Minister, had been known as the Rt. Hon. Ramsay MacDonald, P.C. All three of them were expensively entertained by the wives of manufacturers, and they persuaded many millionaires who, in the refinement of wealth, had considered Buzz vulgar, that actually he was the world's one hope of efficient international commerce.

As the scholar of English literature Marty Roth notes, while modern writers from Eugene O’Neill to Hemingway have explicitly denied the role of alcohol in their art, “this disclaimer, when it comes from a heavy drinker, is more likely to be part of an alcoholic alibi system than a statement of fact.”14 In any case, it is impossible to ignore the fact that an inordinate proportion of writers, poets, artists, and musicians are also heavy users of liquid inspiration, willing to put up with the physical and sometimes financial and personal costs in return for an unleashed mind.

Detailed analysis of the calendar of saints’ days revealed a picture that has been described as more romantic fiction than historical fact. Some saints appeared multiple times; other saints’ names had clearly been at best misrecorded, mixed with the names of the consuls for that year. Several saints appear never to have existed at all. It is now thought that fewer than ten martyrdom tales from the early Church can be considered reliable. The martyr stories, inspiring and entertaining though they may be, show what the scholar G.E.M. De Ste. Croix called “an increasing contempt for historicity.

I have no interest in "delivering sermons," challenging people to face the needs of the day or giving bright, inspirational messages. With the help provided by scholars and editors, I can prepare a fairly respectable sermon of either sort in a few hours each week, a sermon that will pass muster with most congregations. They might not think it the greatest sermon, but they would accept it. But what I want to do can't be done that way. I need a drenching in Scripture; I require an immersion in biblical studies. I need reflective hours over the pages of Scripture as well as personal struggles with the meaning of Scripture. That takes far more time than it takes to prepare a sermon.

IN SCHOOL. "I used to go to a bright school Where Youth and Frolic taught in turn; But idle scholar that I was, I liked to play, I would not learn; So the Great Teacher did ordain That I should try the School of Pain. "One of the infant class I am With little, easy lessons, set In a great book; the higher class Have harder ones than I, and yet I find mine hard, and can't restrain My tears while studying thus with Pain. "There are two Teachers in the school, One has a gentle voice and low, And smiles upon her scholars, as She softly passes to and fro. Her name is Love; 'tis very plain She shuns the sharper teacher, Pain. "Or so I sometimes think; and then, At other times, they meet and kiss, And look so strangely like, that I Am puzzled to tell how it is, Or whence the change which makes it vain To guess if it be--Love or Pain. "They tell me if I study well, And learn my lessons, I shall be Moved upward to that higher class Where dear Love teaches constantly; And I work hard, in hopes to gain Reward, and get away from Pain. "Yet Pain is sometimes kind, and helps Me on when I am very dull; I thank him often in my heart; But Love is far more beautiful; Under her tender, gentle reign I must learn faster than of Pain. "So I will do my very best, Nor chide the clock, nor call it slow; That when the Teacher calls me up To see if I am fit to go, I may to Love's high class attain, And bid a sweet good-by to Pain.

If this past election and our present political, social, and environmental upheavals have done nothing else, they have inspired a new generation of thinkers. From poets to activists to journalists to scholars, the raw and gritty realities we face as a nation and as global citizens are being exposed, dissected, and examined. Freedom of the press, freedom of expression, freedom of speech, and the right to peacefully protest are not the luxuries of a free society, they are the defenders,supporters, and protectors of a free society. They are what make a free society possible. The solutions to our problems will no doubt be lengthy, complex, and difficult, but a generation awakened from the lethal sleep of apathy is a beginning. And that offers true hope for our future.

can hope for it,” said the woman who had once been the chief investigator for the Office of Miracles, a scholarly and secretive branch of the Faith of the Garden. “We’ve lost so much, but hope endures. Hope is free, and we can take as much of it as we need.” “Hope is a dream,” said Helleda, dismissing the comment. “Everything begins as a dream,” said the old woman. “We need something more substantial than wishful thinking.” “We do, but actions are born of dreams. Any action we take, if not born of hope, is merely reflex. Personally, I have no intention of living what’s left of my life merely trying to survive. There is no value in that. No grace. I would rather take inspiration from hope—not vain hope, but based on what might be possible—even if at this moment all we can see is rubble in the path of the Hakkian eclipse.

I drew a long breath so I could point out to her all the fallacies in her argument, but then I thought; why? Out of an overwhelming duty to the truth? Fuck, as I may have observed before, the truth. If it was here, would it go out of its way to defend me? Unlikely. The truth is utterly selfish and doesn’t give a damn about anyone else. Serving the truth is like serving the empire. Nobody thanks you for it and you die poor. Besides, what is the truth, anyway? In a court of law, it’s the testimony of credible witnesses corroborating each other. She’d been a witness and she knew what she saw. So was I, but even my mother wouldn’t say I was credible. And there’d been hundreds of people there, all rock-solid upright pillars of Dejauzi society. And when I stabbed myself, there were loads of people watching, and they saw what happened with their own eyes. And, come to that, Alyattes was now the nephew of the old emperor and the rightful heir to the throne. He hadn’t been until quite recently, but pretty soon anyone who could testify against his claim would be dead or singing a very different tune, and what was once a lie would become the truth, official, carved on the lintels of triumphal arches; and if you can’t believe what you read on a government arch, what can you believe? All the books would tell it that way, and in a thousand years’ time it will be the truth, just as what was once the bottom of the sea is now a mountaintop. Ask the wise men at the university what truth is and they’ll tell you it’s the consensus of informed and qualified scholars, based on the best evidence available. Availability is governed by what gets burned in the meanwhile, but I see no real problem with that. All living things change or else they die, and why should the truth be any different?

The squaw on the hippo? In his mind's eye, Darbishire pictured the wife of a red indian chief, resplendent in feathered head-dress, riding proudly on the tribal hippopotamus. But how could she be equal to the squaws on the other two sides of the animal? equal in weight? . . . In height? . . . in importance? He stared at the diagram wondering whether it was meant to represent a three sided hippopotamus, but it wasn't easy to imagine what such an animal would look like in real life, Determined to please Mr Wilkins, he tried again. perhaps the theorem meant she was equal in weight. Supposing you had a very fat squaw, weighing, say, fifteen stone; and two thinner squaws weighing, say, eight stone and seven stone respectively . . . What then? the scholar's eyes shone with inspiration. He'd got it! seven and eight made fifteen! So the squaw on one side of the hipppotamus would be equal in weight to the sum of the squaws on the other two sides. That meant that the animal would be properly balanced and wouldn't topple over.

The classics, and their position of prerogative in the scheme of education to which the higher seminaries of learning cling with such a fond predilection, serve to shape the intellectual attitude and lower the economic efficiency of the new learned generation. They do this not only by holding up an archaic ideal of manhood, but also by the discrimination which they inculcate with respect to the reputable and the disreputable in knowledge. This result is accomplished in two ways: (1) by inspiring an habitual aversion to what is merely useful, as contrasted with what is merely honorific in learning, and so shaping the tastes of the novice that he comes in good faith to find gratification of his tastes solely, or almost solely, in such exercise of the intellect as normally results in no industrial or social gain; and (2) by consuming the learner's time and effort in acquiring knowledge which is of no use, except in so far as this learning has by convention become incorporated into the sum of learning required of the scholar, and has thereby affected the terminology and diction employed in the useful branches of knowledge.

I had to warn followers repeatedly against these German folklore-ish wandering scholars who never accomplished anything positive or practical, except to cultivate their own overflowing self-conceit. A new movement must guard itself against an influx of people whose only recommendation is their own declaration... It's typical of such people that they rant about ancient Teutonic heroes of the dim and distant ages, stone axes, battle spears, and shields; whereas in reality they themselves are the biggest cowards imaginable. Those very same people who brandish Teutonic tin swords and wear tanned bearskins, with ox horns mounted over their bearded faces... scatter when the first communist cudgel appears. Posterity will have little occasion to write a new epic about their heroic existence...And yet these comedians are extremely proud of themselves. Notwithstanding their proven incompetence, they pretend to know everything better than other people-so much so that they become a real plague to all sincere and honest patriots, to whom not only the heroism of the past is worthy of honor, but who also feel bound to leave examples of their own work for the inspiration of posterity.

What is a woman's place in this modern world? Jasnah Kholin's words read. I rebel against this question, though so many of my peers ask it. The inherent bias in the inquiry seems invisible to so many of them. They consider themselves progressive because they are willing to challenge many of the assumptions of the past. They ignore the greater assumption--that a 'place' for women must be defined and set forth to begin with. Half of the population must somehow be reduced to the role arrived at by a single conversation. No matter how broad that role is, it will be--by-nature--a reduction from the infinite variety that is womanhood. I say that there is no role for women--there is, instead, a role for each woman, and she must make it for herself. For some, it will be the role of scholar; for others, it will be the role of wife. For others, it will be both. For yet others, it will be neither. Do not mistake me in assuming I value one woman's role above another. My point is not to stratify our society--we have done that far to well already--my point is to diversify our discourse. A woman's strength should not be in her role, whatever she chooses it to be, but in the power to choose that role. It is amazing to me that I even have to make this point, as I see it as the very foundation of our conversation.

The other strikingly modern feature of the type of poet which Euripides now introduced into the history of literature is his apparently voluntary refusal to take any part whatever in public life. Euripides was not a soldier as Aeschylus was, nor a priestly dignitary as Sophocles was, but, on the other hand, he is the very first poet who is reported to have possessed a library, and he appears to be also the first poet to lead the life of a scholar in complete retirement from the world. If the bust of him, with its tousled hair, its tired eyes and the embittered lines round the mouth, is a true portrait, and if we are right in seeing in it a discrepancy between body and spirit, and the expression of a restless and dissatisfied life, then we may say that Euripides was the first unhappy poet, the first whose poetry brought him suffering. The notion of genius in the modern sense is not merely completely strange to the ancient world; its poets and artists have nothing of the genius about them. The rational and craftsmanlike elements in art are far more important for them than the irrational and intuitive. Plato’s doctrine of enthusiasm emphasized, indeed, that poets owed their work to divine inspiration and not to mere technical ability, but this idea by no means leads to the exaltation of the poet; it only increases the gulf between him and his work, and makes of him a mere instrument of the divine purpose. It is, however, of the essence of the modern notion of genius that there is no gulf between the artist and his work, or, if such a gulf is admitted, that the genius is far greater than any of his works and can never be adequately expressed in them. So genius connotes for us a tragic loneliness and inability to make itself fully understood. But the ancient world knows nothing of this or of the other tragic feature of the modern artist—his lack of recognition by his own contemporaries and his despairing appeals to a remote posterity. There is not a trace of all this—at least before Euripides. Euripides’ lack of success was mainly due to the fact that there was nothing in classical times that could be called an educated middle class. The old aristocracy took no pleasure in his plays, owing to their different outlook on life, and the new bourgeois public could not enjoy them either, owing to its lack of education. With his philosophical radicalism, Euripides is a unique pheno menon, even among the poets of his age, for these are in general as conservative in their outlook as were those of the classical age —in spite of a naturalism of style which was derived from the urban and commercial society they lived in, and which had reached a point at which it was really incompatible with political conservatism. As politicians and partisans these poets hold to their conservative doctrines, but as artists they are swept along in the progressive stream of their times. This inner contradiction in their work is a completely new phenomenon in the social history of art.

It is a painful irony that silent movies were driven out of existence just as they were reaching a kind of glorious summit of creativity and imagination, so that some of the best silent movies were also some of the last ones. Of no film was that more true than Wings, which opened on August 12 at the Criterion Theatre in New York, with a dedication to Charles Lindbergh. The film was the conception of John Monk Saunders, a bright young man from Minnesota who was also a Rhodes scholar, a gifted writer, a handsome philanderer, and a drinker, not necessarily in that order. In the early 1920s, Saunders met and became friends with the film producer Jesse Lasky and Lasky’s wife, Bessie. Saunders was an uncommonly charming fellow, and he persuaded Lasky to buy a half-finished novel he had written about aerial combat in the First World War. Fired with excitement, Lasky gave Saunders a record $39,000 for the idea and put him to work on a script. Had Lasky known that Saunders was sleeping with his wife, he might not have been quite so generous. Lasky’s choice for director was unexpected but inspired. William Wellman was thirty years old and had no experience of making big movies—and at $2 million Wings was the biggest movie Paramount had ever undertaken. At a time when top-rank directors like Ernst Lubitsch were paid $175,000 a picture, Wellman was given a salary of $250 a week. But he had one advantage over every other director in Hollywood: he was a World War I flying ace and intimately understood the beauty and enchantment of flight as well as the fearful mayhem of aerial combat. No other filmmaker has ever used technical proficiency to better advantage. Wellman had had a busy life already. Born into a well-to-do family in Brookline, Massachusetts, he had been a high school dropout, a professional ice hockey player, a volunteer in the French Foreign Legion, and a member of the celebrated Lafayette Escadrille flying squad. Both France and the United States had decorated him for gallantry. After the war he became friends with Douglas Fairbanks, who got him a job at the Goldwyn studios as an actor. Wellman hated acting and switched to directing. He became what was known as a contract director, churning out low-budget westerns and other B movies. Always temperamental, he was frequently fired from jobs, once for slapping an actress. He was a startling choice to be put in charge of such a challenging epic. To the astonishment of everyone, he now made one of the most intelligent, moving, and thrilling pictures ever made. Nothing was faked. Whatever the pilot saw in real life the audiences saw on the screen. When clouds or exploding dirigibles were seen outside airplane windows they were real objects filmed in real time. Wellman mounted cameras inside the cockpits looking out, so that the audiences had the sensation of sitting at the pilots’ shoulders, and outside the cockpit looking in, allowing close-up views of the pilots’ reactions. Richard Arlen and Buddy Rogers, the two male stars of the picture, had to be their own cameramen, activating cameras with a remote-control button.

Early in a career that began in 1912 when he was 19 years old, Romain de Tirtoff, the Russian-born artists who called himself Erté after the french pronunciation of his initials, was regarded as a 'miraculous magician,' whose spectacular fashions transformed the ordinary into the outstanding, whose period costumes made the present vanish mystically into the past, and whose décors converted bare stages into sparkling wonderlands of fun and fancy. When his career ended with his death in 1990, Erté was considered as 'one of the twentieth-century's single most important influences on fashion,' 'a mirror of fashion for 75 years,' and the unchallenged 'prince of the music hall,' who had been accorded the most significant international honors in the field of design and whose work was represented in major museums and private collections throughout the world. It is not surprising that Erté's imaginative designs for fashion, theater, opera, ballet, music hall, film and commerce achieved such renown, for they are as crisp and innovative in their color and design as they are elegant and extravagant in character, and redolent of the romance of the pre- and post-Great War era, the period when Erté's hand became mature, fully developed and representative of its time. Art historians and scholars define Ertés unique style as transitional Art Deco, because it bridges the visual gab between fin-de-siècle schools of Symbolism, with its ethereal quality, Art Nouveau, with its high ornament, and the mid-1920s movement of Art Deco, with its inspirational sources and concise execution.

Within My Power By Forest E. Witcraft (1894 - 1967), a scholar, teacher, and Boy Scout Executive and first published in the October 1950 issue of Scouting magazine. I am not a Very Important Man, as importance is commonly rated. I do not have great wealth, control a big business, or occupy a position of great honor or authority. Yet I may someday mould destiny. For it is within my power to become the most important man in the world in the life of a boy. And every boy is a potential atom bomb in human history. A humble citizen like myself might have been the Scoutmaster of a Troop in which an undersized unhappy Austrian lad by the name of Adolph might have found a joyous boyhood, full of the ideals of brotherhood, goodwill, and kindness. And the world would have been different. A humble citizen like myself might have been the organizer of a Scout Troop in which a Russian boy called Joe might have learned the lessons of democratic cooperation. These men would never have known that they had averted world tragedy, yet actually they would have been among the most important men who ever lived. All about me are boys. They are the makers of history, the builders of tomorrow. If I can have some part in guiding them up the trails of Scouting, on to the high road of noble character and constructive citizenship, I may prove to be the most important man in their lives, the most important man in my community. A hundred years from now it will not matter what my bank account was, the sort of house I lived in, or the kind of car I drove. But the world may be different, because I was important in the life of a boy.

Even more threatening to Christian assumptions than the Qur’an’s flat denial that Jesus had been crucified, however, was the imperious, not to say terrifying, tone of authority with which it did so. Very little in either the Old or the New Testament could compare. For all the reverence with which Christians regarded their scripture, and for all that they believed it illumined by the flame of the Holy Spirit, they perfectly accepted that most of it, including the Gospels themselves, had been authored by mortals. Only the covenant on the tablets of stone, given to Moses amid fire and smoke on the summit of Sinai, ‘and written with the finger of God’,13 owed nothing to human mediation. Perhaps it was no surprise, then, that Moses, of all the figures in the Old and New Testaments, should have featured most prominently in the Qur’an. He was mentioned 137 times in all. Many of the words attributed to him had served as a direct inspiration to Muhammad’s own followers. ‘My people! Enter the Holy Land which God has prescribed for you!’14 The Arab conquerors, in the first decades of their empire, had pointedly referred to themselves as muhajirun: ‘those who have undertaken an exodus’. A hundred years on from Muhammad’s death, when the first attempts were made by Muslim scholars to write his biography, the model that they instinctively reached for was that of Moses. The age at which the Prophet had received his first revelation from God; the flight of his followers from a land of idols; the way in which—directly contradicting the news brought to Carthage in 634—he was said to have died before entering the Holy Land: all these elements echoed the life of the Jews’ most God-favoured prophet.15 So brilliantly, indeed, did Muslim biographers paint from the palette of traditions told about Moses that the fading outlines of the historical Muhammad were quite lost beneath their brushstrokes. Last and most blessed of the prophets sent by God to set humanity on the straight path, there was only the one predecessor to whom he could properly be compared. ‘There has come to him the greatest Law that came to Moses; surely he is the prophet of this people.’16

Gradually I came to learn what every great philosophy has been up to now, namely, the self-confession of its originator and a form of unintentional and unrecorded memoir, and also that the moral (or immoral) intentions in every philosophy made up the essential living seed from which on every occasion the entire plant has grown. In fact, when we explain how the most remote metaphysical claims in a philosophy really arose, it's good (and shrewd) for us always to ask first: What moral is it (is he -) aiming at? Consequently, I don't believe that a "drive to knowledge" is the father of philosophy but that knowledge (and misunderstanding) have functioned only as a tool for another drive, here as elsewhere. But whoever explores the basic drives of human beings, in order to see in this very place how far they may have carried their game as inspiring geniuses (or demons and goblins), will find that all drives have already practised philosophy at some time or another - and that every single one of them has all too gladly liked to present itself as the ultimate purpose of existence and the legitimate master of all the other drives. For every drive seeks mastery and, as such, tries to practise philosophy. Of course, with scholars, men of real scientific knowledge, things may be different -"better" if you will - where there may really be something like a drive for knowledge, some small independent clock mechanism or other which, when well wound up, bravely goes on working, without all the other drives of the scholar playing any essential role. The essential "interests" of scholars thus commonly lie entirely elsewhere, for example, in the family or in earning a living or in politics. Indeed, it is almost a matter of indifference whether his small machine is placed on this or on that point in science and whether the "promising" young worker makes a good philologist or expert in fungus or chemist - whether he becomes this or that does not define who he is.5 By contrast, with a philosopher nothing is at all impersonal. And his morality, in particular, bears a decisive and crucial witness to who he is - that is, to the rank ordering in which the innermost drives of his nature are placed relative to each other.

As you know, the public conversation about the connection between Islamic ideology and Muslim intolerance and violence has been stifled by political correctness. In the West, there is now a large industry of apology and obfuscation designed, it would seem, to protect Muslims from having to grapple with the kinds of facts we’ve been talking about. The humanities and social science departments of every university are filled with scholars and pseudo-scholars—deemed to be experts in terrorism, religion, Islamic jurisprudence, anthropology, political science, and other fields—who claim that Muslim extremism is never what it seems. These experts insist that we can never take Islamists and jihadists at their word and that none of their declarations about God, paradise, martyrdom, and the evils of apostasy have anything to do with their real motivations. When one asks what the motivations of Islamists and jihadists actually are, one encounters a tsunami of liberal delusion. Needless to say, the West is to blame for all the mayhem we see in Muslim societies. After all, how would we feel if outside powers and their mapmakers had divided our lands and stolen our oil? These beleaguered people just want what everyone else wants out of life. They want economic and political security. They want good schools for their kids. They want to be free to flourish in ways that would be fully compatible with a global civil society. Liberals imagine that jihadists and Islamists are acting as anyone else would given a similar history of unhappy encounters with the West. And they totally discount the role that religious beliefs play in inspiring a group like the Islamic State—to the point where it would be impossible for a jihadist to prove that he was doing anything for religious reasons. Apparently, it’s not enough for an educated person with economic opportunities to devote himself to the most extreme and austere version of Islam, to articulate his religious reasons for doing so ad nauseam, and even to go so far as to confess his certainty about martyrdom on video before blowing himself up in a crowd. Such demonstrations of religious fanaticism are somehow considered rhetorically insufficient to prove that he really believed what he said he believed. Of course, if he said he did these things because he was filled with despair and felt nothing but revulsion for humanity, or because he was determined to sacrifice himself to rid his nation of tyranny, such a psychological or political motive would be accepted at face value. This double standard is guaranteed to exonerate religion every time. The game is rigged.

Page 25: …Maimonides was also an anti-Black racist. Towards the end of the [Guide to the Perplexed], in a crucial chapter (book III, chapter 51) he discusses how various sections of humanity can attain the supreme religious value, the true worship of God. Among those who are incapable of even approaching this are: "Some of the Turks [i.e., the Mongol race] and the nomads in the North, and the Blacks and the nomads in the South, and those who resemble them in our climates. And their nature is like the nature of mute animals, and according to my opinion they are not on the level of human beings, and their level among existing things is below that of a man and above that of a monkey, because they have the image and the resemblance of a man more than a monkey does." Now, what does one do with such a passage in a most important and necessary work of Judaism? Face the truth and its consequences? God forbid! Admit (as so many Christian scholars, for example, have done in similar circumstances) that a very important Jewish authority held also rabid anti-Black views, and by this admission make an attempt at self-education in real humanity? Perish the thought. I can almost imagine Jewish scholars in the USA consulting among themselves, ‘What is to be done?’ – for the book had to be translated, due to the decline in the knowledge of Hebrew among American Jews. Whether by consultation or by individual inspiration, a happy ‘solution’ was found: in the popular American translation of the Guide by one Friedlander, first published as far back as 1925 and since then reprinted in many editions, including several in paperback, the Hebrew word Kushim, which means Blacks, was simply transliterated and appears as ‘Kushites’, a word which means nothing to those who have no knowledge of Hebrew, or to whom an obliging rabbi will not give an oral explanation. During all these years, not a word has been said to point out the initial deception or the social facts underlying its continuation – and this throughout the excitement of Martin Luther King’s campaigns, which were supported by so many rabbis, not to mention other Jewish figures, some of whom must have been aware of the anti-Black racist attitude which forms part of their Jewish heritage. Surely one is driven to the hypothesis that quite a few of Martin Luther King’s rabbinical supporters were either anti-Black racists who supported him for tactical reasons of ‘Jewish interest’ (wishing to win Black support for American Jewry and for Israel’s policies) or were accomplished hypocrites, to the point of schizophrenia, capable of passing very rapidly from a hidden enjoyment of rabid racism to a proclaimed attachment to an anti-racist struggle – and back – and back again.

WEDNESDAY, JANUARY 20, 1965 My fellow countrymen, on this occasion, the oath I have taken before you and before God is not mine alone, but ours together. We are one nation and one people. Our fate as a nation and our future as a people rest not upon one citizen, but upon all citizens. This is the majesty and the meaning of this moment. For every generation, there is a destiny. For some, history decides. For this generation, the choice must be our own. Even now, a rocket moves toward Mars. It reminds us that the world will not be the same for our children, or even for ourselves m a short span of years. The next man to stand here will look out on a scene different from our own, because ours is a time of change-- rapid and fantastic change bearing the secrets of nature, multiplying the nations, placing in uncertain hands new weapons for mastery and destruction, shaking old values, and uprooting old ways. Our destiny in the midst of change will rest on the unchanged character of our people, and on their faith. THE AMERICAN COVENANT They came here--the exile and the stranger, brave but frightened-- to find a place where a man could be his own man. They made a covenant with this land. Conceived in justice, written in liberty, bound in union, it was meant one day to inspire the hopes of all mankind; and it binds us still. If we keep its terms, we shall flourish. JUSTICE AND CHANGE First, justice was the promise that all who made the journey would share in the fruits of the land. In a land of great wealth, families must not live in hopeless poverty. In a land rich in harvest, children just must not go hungry. In a land of healing miracles, neighbors must not suffer and die unattended. In a great land of learning and scholars, young people must be taught to read and write. For the more than 30 years that I have served this Nation, I have believed that this injustice to our people, this waste of our resources, was our real enemy. For 30 years or more, with the resources I have had, I have vigilantly fought against it. I have learned, and I know, that it will not surrender easily. But change has given us new weapons. Before this generation of Americans is finished, this enemy will not only retreat--it will be conquered. Justice requires us to remember that when any citizen denies his fellow, saying, "His color is not mine," or "His beliefs are strange and different," in that moment he betrays America, though his forebears created this Nation. LIBERTY AND CHANGE Liberty was the second article of our covenant. It was self- government. It was our Bill of Rights. But it was more. America would be a place where each man could be proud to be himself: stretching his talents, rejoicing in his work, important in the life of his neighbors and his nation. This has become more difficult in a world where change and growth seem to tower beyond the control and even the judgment of men. We must work to provide the knowledge and the surroundings which can enlarge the possibilities of every citizen. The American covenant called on us to help show the way for the liberation of man. And that is today our goal. Thus, if as a nation there is much outside our control, as a people no stranger is outside our hope.

What a joy this book is! I love recipe books, but it’s short-lived; I enjoy the pictures for several minutes, read a few pages, and then my eyes glaze over. They are basically books to be used in the kitchen for one recipe at a time. This book, however, is in a different class altogether and designed to be read in its entirety. It’s in its own sui generis category; it has recipes at the end of most of the twenty-one chapters, but it’s a book to be read from cover to cover, yet it could easily be read chapter by chapter, in any order, as they are all self-contained. Every bite-sized chapter is a flowing narrative from a well-stocked brain encompassing Balinese culture, geography and history, while not losing its main focus: food. As you would expect from a scholar with a PhD in history from Columbia University, the subject matter has been meticulously researched, not from books and articles and other people’s work, but from actually being on the ground and in the markets and in the kitchens of Balinese families, where the Balinese themselves learn their culinary skills, hands on, passed down orally, manually and practically from generation to generation. Vivienne Kruger has lived in Bali long enough to get it right. That’s no mean feat, as the subject has not been fully studied before. Yes, there are so-called Balinese recipe books, most, if I’m not mistaken, written by foreigners, and heavily adapted. The dishes have not, until now, been systematically placed in their proper cultural context, which is extremely important for the Balinese, nor has there been any examination of the numerous varieties of each type of recipe, nor have they been given their true Balinese names. This groundbreaking book is a pleasure to read, not just for its fascinating content, which I learnt a lot from, but for the exuberance, enthusiasm and originality of the language. There’s not a dull sentence in the book. You just can’t wait to read the next phrase. There are eye-opening and jaw-dropping passages for the general reader as Kruger describes delicacies from the village of Tengkudak in Tabanan district — grasshoppers, dragonflies, eels and live baby bees — and explains how they are caught and cooked. She does not shy away from controversial subjects, such as eating dog and turtle. Parts of it are not for the faint-hearted, but other parts make you want to go out and join the participants, such as the Nusa Lembongan fishermen, who sail their outriggers at 5.30 a.m. The author quotes Miguel Covarrubias, the great Mexican observer of the 1930s, who wrote “The Island of Bali.” It has inspired all writers since, including myself and my co-author, Ni Wayan Murni, in our book “Secrets of Bali, Fresh Light on the Morning of the World.” There is, however, no bibliography, which I found strange at first. I can only imagine it’s a reflection of how original the subject matter is; there simply are no other sources. Throughout the book Kruger mentions Balinese and Indonesian words and sometimes discusses their derivations. It’s a Herculean task. I was intrigued to read that “satay” comes from the Tamil word for flesh ( sathai ) and that South Indians brought satay to Southeast Asia before Indonesia developed its own tradition. The book is full of interesting tidbits like this. The book contains 47 recipes in all, 11 of which came from Murni’s own restaurant, Murni’s Warung, in Ubud. Mr Dolphin of Warung Dolphin in Lovina also contributed a number of recipes. Kruger adds an introduction to each recipe, with a detailed and usually very personal commentary. I think my favorite, though, is from a village priest (pemangku), I Made Arnila of the Ganesha (Siwa) Temple in Lovina. water. I am sure most will enjoy this book enormously; I certainly did.” Review published in The Jakarta Globe, April 17, 2014. Jonathan Copeland is an author and photographer based in Bali. thejakartaglobe/features/spiritual-journey-culinary-world-bali

Sister was inspired by Asia Booth Clarke’s personal memoirs. Author, historical scholar and storyteller Jane Singer has masterfully imagined the family dynamics and intimate dilemmas that led to one of America’s most fateful crimes and left a sister’s life in shambles. JANE SINGER is a Civil War scholar and nonfiction author (“The Confederate

He tried to feel the meaning of the words, speak them with passion nonetheless. If this was what he was inspired to, then he would not believe he had been inspired wrong. And it wrong to simply intone the Scholar-God’s arguments. They must be…internalized. Considered. Spoken as if they lived and breathed and were each day argued anew, not as if they lay dead and dusty in some tomb.

The biblical scholars I love to read don’t go to the holy text looking for ammunition with which to win an argument or trite truisms with which to escape the day’s sorrows; they go looking for a blessing, a better way of engaging life and the world, and they don’t expect to escape that search unscathed.

12 Many uninformed persons speak of yoga as Hatha Yoga or consider yoga to be “magic,” dark mysterious rites for attaining spectacular powers. When scholars, however, speak of yoga they mean the system expounded in Yoga Sutras (also known as Patanjali’s Aphorisms): Raja (“royal”) Yoga. The treatise embodies philosophic concepts of such grandeur as to have inspired commentaries by some of India’s greatest thinkers, including the illumined master Sadasivendra. Like the other five orthodox (Vedas-based) philosophical systems, Yoga Sutras considers the “magic” of moral purity (the “ten commandments” of yama and niyama) to be the indispensable preliminary for sound philosophical investigation. This personal demand, not insisted on in the West, has bestowed lasting vitality on the six Indian disciplines. The cosmic order (rita) that upholds the universe is not different from the moral order that rules man’s destiny. He who is unwilling to observe the universal moral precepts is not seriously determined to pursue truth. Section III of Yoga Sutras mentions various yogic miraculous powers (vibhutis and siddhis). True knowledge is always power. The path of yoga is divided into four stages, each with its vibhuti expression. Achieving a certain power, the yogi knows that he has successfully passed the tests of one of the four stages. Emergence of the characteristic powers is evidence of the scientific structure of the yoga system, wherein delusive imaginations about one’s “spiritual progress” are banished; proof is required! Patanjali warns the devotee that unity with Spirit should be the sole goal, not the possession of vibhutis — the merely incidental flowers along the sacred path. May the Eternal Giver be sought, not His phenomenal gifts! God does not reveal Himself to a seeker who is satisfied with any lesser attainment. The striving yogi is therefore careful not to exercise his phenomenal powers, lest they arouse false pride and distract him from entering the ultimate state of Kaivalya. When the yogi has reached his Infinite Goal, he exercises the vibhutis, or refrains from exercising them, just as he pleases. All his actions, miraculous or otherwise, are then performed without karmic involvement. The iron filings of karma are attracted only where a magnet of the personal ego still exists.

Upon the couple’s return to Vienna, Mozart met Joseph Haydn for the first time in early 1784. The two formed a close friendship and frequently collaborated, utilizing friendly competition to fuel the composition of numerous works from both composers. When Haydn would visit Vienna, it was routine that he and Mozart would play together in a hastily assembled string quartet. Mozart wrote six quartets that were specifically dedicated to Haydn, and many scholars group them as a set of compositions created in response to Haydn’s Opus 33 set, providing further evidence that both composers drew inspiration from each other.

scholar of the history of race and racism, Pierre L. van den Berghe, places Roosevelt within an unholy triumvirate of the modern world’s leading racist statesmen; the other two, according to van den Berghe, are Adolf Hitler and Hendrik Verwoerd, South Africa’s original architect of apartheid.)147 For the “extirpation” of the “lower races” that Hall and Roosevelt were celebrating drew its justification from the same updated version of the Great Chain of Being that eventually inspired Nazi pseudoscience.

Humble people are respectful and accepting of our imperfect human nature. Many inexplicable components make up the vast sea of humanity. My own psyche contains enigmatic elements. Through conscientious studying other people and examination of my own unfathomable nature, I hope to gain a better understanding of the mystery of existence. There are limitations of human knowledge. We have a rich stable of resources available to us including the opportunity to read great literature, inspirational books, self-help books, scholarly psychology books, and a growing trove of cognitive sciences books devoted to exploring how the human brain works. Despite the illustrious resources that expound upon the desires, motives, and behaviors of the human species, the hardships of life frequently force us to realize we are the principal subject that we must study and understand in order to mend a broken personality. In order revive a deflated psyche and transcend into a better and sunnier version of the self, I need to know myself.

But biblical theology does not derive from the church fathers. It derives from the biblical text, framed in its own context. Scholars agree that the Second Temple Jewish literature that influenced Peter and Jude shows intimate familiarity with the original Mesopotamian context of Genesis 6:1–4.17 For the person who considers the Old and New Testament to be equally inspired, interpreting Genesis 6:1–4 “in context” means analyzing it in light of its Mesopotamian background as well as 2 Peter and Jude, whose content utilizes supernatural interpretations from Jewish

Everyone can learn. We can all cultivate our character. People of action require a sound and a strong will as much as a healthy body. "Any nation that draws too great a distinction between its scholars and its warriors will have its thinking done by cowards and its fighting done by fools. We all need courage and wisdom. Compassion and strength...realize the potential of the present, we need to heed the wisdom of the past.

—Parents, you must show up and be present. —You must ask what your scholar learned every single day. —You must check your scholar’s backpack and notebooks every single day. —You must have your scholar sit and read to you or with you every single day.

To the Cedar Falls legalists, if God’s word could come that way 10,000 years ago, there was no reason to believe it couldn’t come that way now. So when Vicki decided her family would follow Old Testament law and stop eating unclean meat like pork and oysters (“The Lord says, ‘Don’t eat it’—He knows it’s got trichonomas and isn’t good for your body,” Vicki wrote to a friend), no one in the group thought she’d come about the decision from anywhere but Scripture and His divine will. There would be anywhere from four to ten people at the Weavers’ house, sometimes as often as four nights a week. Randy led the Bible study most of the time, but everyone read chapters and commented on what they might mean. Vicki was clearly the scripturalist and scholar of the group. It was as if she had memorized the whole thing, from Genesis to Revelation, Acts to Zechariah. They read only the King James Version of the Bible, because Vicki said other translations weren’t divinely inspired and were pagan-influenced. By 1981, the Old Testament books were opening up for Randy and Vicki, not as outdated stories, but as the never-ending law of the Maker. He was opening their eyes to what was happening now, in the United States, just as Hal Lindsey had foretold. The forces of evil (the Soviet Union, the U.S. government, Jewish bankers) were ready to strike at any time against American people. From Ezekiel, they read: “Son of man [Christian Americans], set thy face against Gog [the grand conspiracy] … “Be thou prepared, and prepare for thyself, thou, and all thy company [their Bible study group] that are assembled unto thee, and be thou a guard unto them. After many days thou shalt be visited: in the latter years thou shalt come into the land that is brought back from the sword [somewhere in the American West], and is gathered out of many people, against the mountains [the Rockies] of Israel [the United States], which have been always waste [the desolate mountains of Montana? Colorado?

The truest knowledge is the fear of God.

A definition of a term indicates its original meaning from the language the person reads, writes and speaks in daily life settings. However, an intellectual persons interpretation and perspective can modify its context so he or she can sound creative and compelling when he or she educates his or her audience by forming a connection with a particular vocabulary word scholars/ innovative thinkers would use specifically in a particular field of study.

ITALIANS HAD BEEN book-hunting for the better part of a century, ever since the poet and scholar Petrarch brought glory on himself in the 1330s by piecing together Livy’s monumental History of Rome and finding forgotten masterpieces by Cicero, Propertius, and others. Petrarch’s achievement had inspired others to seek out lost classics that had been lying unread, often for centuries.

As the eleventh-century Persian scholar, Abu Sa’id Abul-Khayr said, “You were born crying and everyone around you was laughing. Strive to live in a way that when you die you are laughing and everyone around you is crying.

The most significant passage in the Bible about the Bible is not, however, those two poignant New Testament passages that have given to us words such as inspiration (2 Tim 3:14-17; 2 Pet 1:20-21). Rather, it is Psalm 119, and it can be read as the Bible’s view of the Bible.

Page 25: …Maimonides was also an anti-Black racist. Towards the end of the [Guide to the Perplexed], in a crucial chapter (book III, chapter 51) he discusses how various sections of humanity can attain the supreme religious value, the true worship of God. Among those who are incapable of even approaching this are: Some of the Turks [i.e., the Mongol race] and the nomads in the North, and the Blacks and the nomads in the South, and those who resemble them in our climates. And their nature is like the nature of mute animals, and according to my opinion they are not on the level of human beings, and their level among existing things is below that of a man and above that of a monkey, because they have the image and the resemblance of a man more than a monkey does. Now, what does one do with such a passage in a most important and necessary work of Judaism? Face the truth and its consequences? God forbid! Admit (as so many Christian scholars, for example, have done in similar circumstances) that a very important Jewish authority held also rabid anti-Black views, and by this admission make an attempt at self-education in real humanity? Perish the thought. I can almost imagine Jewish scholars in the USA consulting among themselves, ‘What is to be done?’ – for the book had to be translated, due to the decline in the knowledge of Hebrew among American Jews. Whether by consultation or by individual inspiration, a happy ‘solution’ was found: in the popular American translation of the Guide by one Friedlander, first published as far back as 1925 and since then reprinted in many editions, including several in paperback, the Hebrew word Kushim, which means Blacks, was simply transliterated and appears as ‘Kushites’, a word which means nothing to those who have no knowledge of Hebrew, or to whom an obliging rabbi will not give an oral explanation. During all these years, not a word has been said to point out the initial deception or the social facts underlying its continuation – and this throughout the excitement of Martin Luther King’s campaigns, which were supported by so many rabbis, not to mention other Jewish figures, some of whom must have been aware of the anti-Black racist attitude which forms part of their Jewish heritage. Surely one is driven to the hypothesis that quite a few of Martin Luther King’s rabbinical supporters were either anti-Black racists who supported him for tactical reasons of ‘Jewish interest’ (wishing to win Black support for American Jewry and for Israel’s policies) or were accomplished hypocrites, to the point of schizophrenia, capable of passing very rapidly from a hidden enjoyment of rabid racism to a proclaimed attachment to an anti-racist struggle – and back – and back again.

Joyce took meticulous care with his research, reading books primarily, indeed many people who knew him, including Beckett, have claimed almost exclusively, for what they could offer him for his own writing. Inspired more by disinterested intellectual and scholarly curiosity than Joyce, Beckett’s notebooks show, nonetheless, that he too plundered the books that he was reading or studying for material that he could then incorporate into his own writing. Beckett copied out striking, memorable or witty sentences or phrases into his notebooks. Such quotations or near quotations were then woven into the dense fabric of his early prose. It is what could be called a ‘grafting’ technique that runs at times almost wild.

Academia needs leaders who inspire, empower, and nurture the next generation of scholars, not toxic individuals who instill fear and discourage innovation.

Such is the voice of a teacher. It seeps into the mind through unseen pores and inspires intelligence. It forces you to think, observe, learn and discuss, to outgrow the dimensions of your shadow by walking towards a brighter light. For a student though that scholarly knowledge gets analyzed and interpreted through the most compelling ideological calls of their character.

Odin remains at the core of staggering. His Óðr, the force that inspires people to perform or to prophesize; to produce scholarly works or to enter a frenzy in battle, is vital for travelling within the trees. Óðr overwhelms and infuses us, blankets our consciousness and brings us ecstasy: Odin, if you will, takes our hand and guides us through the greenways. “Here, on Midgard, Karl found first one, then many candidates for what he called heartwoods, the oldest of groves. Yew trees that were gnarled and twisted when Sumeria was young. Pines as old as the Pyramids. Old trees, like antenna, catching unworldly signals. Trees that resonated and thrummed with Óðr when sung to, songs from the beginning of days. Entities that took your embrace and danced you to somewhere entirely different, continents away—worlds away for those of us who are particularly adept. We have accepted this way of life as we have always embraced Yggdrasil: as a benefactor and a guardian. Those favoured by Odin ride his steed, those blessed by other gods still ride on wagons.

The point of apocalyptic texts is not to predict the future,” explained biblical scholar Amy-Jill Levine in The Meaning of the Bible; “it is to provide comfort in the present. The Bible is not a book of teasers in which God has buried secrets only to be revealed three millennia later.” Rather, she argued, apocalyptic texts “proclaim that a guiding hand controls history, and assure that justice will be done.”7 But a lot of Christians, especially American Christians, prefer instead, wild, futuristic stories about children vanishing out of their clothes, airplanes dropping from the sky, pestilence overtaking the earth, and a Democrat getting elected president—the stuff of paperbacks and Christian B movies. And I think that’s because Americans, particularly white Americans, have a hard time catching apocalyptic visions when they benefit too much from the status quo to want a peek behind the curtain.

air of robust innocence in the wake of mass death.” By the time that Hitler rose to power, the United States “was not just a country with racism,” Whitman, the Yale legal scholar, wrote. “It was the leading racist jurisdiction—so much so that even Nazi Germany looked to America for inspiration.” The Nazis recognized the parallels even if many Americans did not.

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I noticed many of the familiar red stamps. Some were, of course, the stamps of the artists—but there were others. One piece of calligraphy was covered in them. Lucie and Sherry explained: Ancient Chinese scholars and nobility, if they liked a work of art, would sometimes stamp it with their stamp too. One emperor in particular loved to do this, and would take beautiful sculptures or pieces of jade—centuries old—and have his stamp and perhaps some lines of his poetry carved into them. What a fascinating mind-set. Imagine being a king, deciding that you particularly liked Michelangelo’s David, and so having your signature carved across the chest. That’s essentially what this was. The concept was so striking, I began playing with a stamp magic in my head. Soulstamps, capable of rewriting the nature of an object’s existence. I didn’t want to stray too close to Soulcasting from the Stormlight world, and so instead I used the inspiration of the museum—of history—to devise a magic that allowed rewriting an object’s past.

By the time that Hitler rose to power, the United States “was not just a country with racism,” Whitman, the Yale legal scholar, wrote. “It was the leading racist jurisdiction—so much so that even Nazi Germany looked to America for inspiration.” The Nazis recognized the parallels even if many Americans did

The complete NIV Bible was first published in 1978. It was a completely new translation made by over a hundred scholars working directly from the best available Hebrew, Aramaic and Greek texts. The translators came from the United States, Great Britain, Canada, Australia and New Zealand, giving the translation an international scope. They were from many denominations and churches—including Anglican, Assemblies of God, Baptist, Brethren, Christian Reformed, Church of Christ, Evangelical Covenant, Evangelical Free, Lutheran, Mennonite, Methodist, Nazarene, Presbyterian, Wesleyan and others. This breadth of denominational and theological perspective helped to safeguard the translation from sectarian bias. For these reasons, and by the grace of God, the NIV has gained a wide readership in all parts of the English-speaking world. The work of translating the Bible is never finished. As good as they are, English translations must be regularly updated so that they will continue to communicate accurately the meaning of God’s Word. Updates are needed in order to reflect the latest developments in our understanding of the biblical world and its languages and to keep pace with changes in English usage. Recognizing, then, that the NIV would retain its ability to communicate God’s Word accurately only if it were regularly updated, the original translators established The Committee on Bible Translation (CBT). The committee is a self-perpetuating group of biblical scholars charged with keeping abreast of advances in biblical scholarship and changes in English and issuing periodic updates to the NIV. CBT is an independent, self-governing body and has sole responsibility for the NIV text. The committee mirrors the original group of translators in its diverse international and denominational makeup and in its unifying commitment to the Bible as God’s inspired Word.

I am a great scholar. I am a great scientist.

David Landes, the distinguished economic historian, has even seen in the political fragmentation of the Old Continent one of the roots of its later global dominance. By decentralizing authority, fragmentation made Europe safe from single-stroke conquest – the fate of many empires of the past, from Persia after Issus (333 BC) and Rome after the sack of Alaric (410 AD) to Aztec Mexico and Inca Peru. The American historian concludes his argument with a citation from Patricia Crone’s Pre-Industrial Societies: ‘Far from being stultified by imperial government, Europe was to be propelled forward by constant competition between its component parts’ (Landes 1998: 528). These and other scholars stressing the importance of inter-state competition in European history have been inspired by the arguments advanced by Eric Jones in his well-known book The European Miracle. The miracle the British historian wished to explain is the fact that one thousand years ago, more or less, nobody would have thought possible that Europe could ever be able to challenge the great empires of the East, but five hundred years later European global dominance was already becoming a reality. According to Jones the essence of this ‘European miracle’ lies in politics rather than in economics: in its long-lasting system of competing but also cooperating states. Considered as a group, the members of the European states system realized the benefits of competitive decision-making but also some of the economies of scale expected of an empire: ‘Unity in diversity gave Europe some of the best of both worlds, albeit in a somewhat ragged and untidy way’ (Jones 1987: 110).