Seconds 1966 Quotes

Charlie Brown got hit with a line-drive!" "Does anyone here know anything about first-aid?" "It's probably not serious... Second or third-aid will do.

Do you have a concept of hell in your religion?” Bilbow asked. Prabhupada paused briefly. “This is hell,” he said matter-of-factly. “London is hell. It’s always cold, damp, rainy and cloudy. In India the sun always shines.” He beamed at his questioner.

The fearful happenings of the second game need not be lingered over, being now as well known as the circumstances surrounding the fall of Troy. Until the gods began their heavy-handed meddling, it was a fine, fast game, with the Dodgers having somewhat the better of it.

On 1 August 1939, Savarkar spoke at a public meeting organized at Tilak Smarak Mandir in Poona. In his speech, he talked about the three different schools of thought prevalent in the Congress, led by three different leaders—Gandhi, Subhas Bose and Manabendranath Roy—and how it is different from the school of thought of the Hindu Mahasabha. He said: In today’s Congress, there are three schools of thought . . . Gandhian school of thought has truth and non-violence as its key ideas. But Gandhian non-violence is inimical to Hindutva. Hindu philosophy says violence for violence sake is bad, but violence is permissible to destroy evil and protect the good, and such violence is good conduct. But Gandhian thought makes no such distinction. They believe in non-violence under all conditions. Second school of thought is led by Subhas Bose and the Forward Bloc. His policies and means used are similar to our thought process and we could work together on certain issues, but even they are obsessed with this mirage of Hindu-Muslim unity. The third school of thought is of Manvendranath (sic) Roy and that is not acceptable to us at all. They believe in the policy of active Muslim appeasement. The Hindu Mahasabha has the interests of Hindus in mind always.

A second case concerns Charles Whitman, the 1966 “Texas Tower” sniper who, after killing his wife and mother, opened fire atop a tower at the University of Texas in Austin, killing sixteen and wounding thirty-two, one of the first school massacres. Whitman was literally an Eagle Scout and childhood choirboy, a happily married engineering major with an IQ in the 99th percentile. In the prior year he had seen doctors, complaining of severe headaches and violent impulses (e.g., to shoot people from the campus tower). He left notes by the bodies of his wife and his mother, proclaiming love and puzzlement at his actions: “I cannot rationaly [sic] pinpoint any specific reason for [killing her],” and “let there be no doubt in your mind that I loved this woman with all my heart.” His suicide note requested an autopsy of his brain, and that any money he had be given to a mental health foundation. The autopsy proved his intuition correct—Whitman had a glioblastoma tumor pressing on his amygdala.

Theseus Within the Labyrinth pt.2 But nobody like Theseus likes a smart girl, always telling him to dress warmly and eat plenty of fiber. She was one of those people who are never in doubt. Had he sharpened his sword, tied his sandals? Without her, of course, he would have never escaped the labyrinth. Why hadn’t he thought of that trick with the ball of yarn? But as he looked down at her sleeping form, this woman who was already carrying his child, maybe he thought of their future together, how she would correctly foretell the mystery or banality behind each locked door. So probably he shook his head and said, Give me a dumb girl any day, and crept back to his ship and sailed away. Of course Ariadne was revenged. She would have told him to change the sails, to take down the black ones, put up the white. She would have reminded him that his father, the king of Athens, was waiting on a high cliff scanning the Aegean for Theseus’s returning ship, white for victory, black for defeat. She would have said how his father would see the black sails, how the grief for the supposed death of his one son would destroy him. But Theseus and his men had brought out the wine and were cruising a calm sea in a small boat filled to the brim with ex-virgins. Who could have blamed him? Until he heard the distant scream and his head shot up to see the black sails and he knew. The girls disappeared, the ship grew quiet except for the lap-lap of the water. Staring toward the spot where his father had tumbled headfirst into the Aegean, Theseus understood he would always be a stupid man with a thick stick, scratching his forehead long after the big event. But think, does he change his mind, turn back the ship, hunt up Ariadne and beg her pardon? Far better to be stupid by himself than smart because she’d been tugging on his arm; better to live in the eternal present with a boatload of ex-virgins than in that dark land of consequences promised by Ariadne, better to live like any one of us, thinking to outwit the darkness, but knowing it will catch us, that we will be surprised like the Minotaur on his couch when the door slams back and the hired gun of our personal destruction bursts upon us, upsetting the good times and scaring the girls. Better to be ignorant, to go into the future as into a long tunnel, without ball of yarn or clear direction, to tiptoe forward like any fool or saint or hero, jumpy, full of second thoughts, and bravely unprepared.

Love is often gentle, desire always a rage...

It is noteworthy that socioceconomics—that is, poor neighborhoods and poor schools—are prominent in both settings. Long ago, the Coleman report (1966) concluded that family socioeconomic level plays a greater role in children's academic achievement than features of the schools children attend, but also that the socioeconomic makeup of a school's enrollment is the most consequential school quality factor. Research since reinforces the second point, with stronger school-SES effects than in Coleman's early research (Borman and Dowling 2010; Rumberger and Palardy 2005). As regards neighborhood, Tama

Sheikh Zayed al Nahyan, who had ruled Abu Dhabi beginning in 1966 and was the founder of the United Arab Emirates in 1971, would warn that the emirate could not always depend on oil. With that in mind, he had established ADIA—the Abu Dhabi Investment Authority—considered today the second largest sovereign wealth fund in the world, with assets publicly estimated at over $800 billion. His son, Mohammed bin Zayed, became crown prince in 2004. He catalyzed the drive to broaden the economy. “In 50 years, when we might have the last barrel of oil,” he said, “when it is shipped abroad, will we be sad? If we are investing today in the right sectors, I can tell you we will celebrate.” One initiative was Mubadala, a second sovereign wealth fund, with about $230 billion under management, which tilts toward building and investing in companies both in Abu Dhabi and internationally.

On any list of slam-dunk Christian classics, A Man for All Seasons would have something close to top billing. It’s the story of St. Thomas More, the great English lawyer and politician who refused to sacrifice his conscience in order to approve the divorce and remarriage of the king he served, Henry VIII. Barron has credited More’s life, and the 1966 film that captured it, with getting across three basic insights: We’re all responsible for upholding the rights of others; accepting one’s duties often leads to discomfort; and despite the second point, you don’t have to be gloomy about it.

In the succeeding thirty-two years of U.S. guidance, not only has Guatemala gradually become a terrorist state rarely matched in the scale of systematic murder of civilians, but its terrorist proclivities have increased markedly at strategic moments of escalated U.S. intervention. The first point was the invasion and counterrevolution of 1954, which reintroduced political murder and large-scale repression to Guatemala following the decade of democracy. The second followed the emergence of a small guerrilla movement in the early 1960s, when the United States began serious counterinsurgency (CI) training of the Guatemalan army. In 1966, a further small guerrilla movement brought the Green Berets and a major CI war in which 10,000 people were killed in pursuit of three or four hundred guerrillas. It was at this point that the "death squads" and "disappearances" made their appearance in Guatemala. The United States brought in police training in the 1970s, which was followed by the further institutionalization of violence. The "solution" to social problems in Guatemala, specifically attributable to the 1954 intervention and the form of U.S. assistance since that time, has been permanent state terror. With Guatemala, the United States invented the "counterinsurgency state.

Why have you come all the way to London?” he asked in a booming voice. He spoke with impeccable Oxbridge English. “Why not focus on the Indian people and stay in your own country? You could influence the important politicians there.” “You are a great politician,” Prabhupada instantly answered. “Therefore I have approached you.” The man blinked. “Thank you,” he said quietly and sat down. From her place behind the harmonium, Yamuna let out a loud “Ha-haw!” which echoed through the silent hall. The other devotees giggled at the sound as she covered her mouth with her right hand and looked around embarrassed. Prabhupada indicated she should lead another kirtan, so she began to sing and the rest of us danced in clockwise circles around Prabhupada and the deities as we played our instruments.

Back at Tittenhurst that night we tried to remove our acrylic tilaka without success. “The conservatives had a point after all,” I thought. It took us five days to remove the paint.

The word ‘Prabhupada’ is a term of the utmost reverence in Vedic religious circles, and it signifies a great saint even among saints. The word actually has two meanings: first, one at whose feet (pada) there are many prabhus (a term meaning ‘master,’ which the disciples of a guru use in addressing each other). The second meaning is one who is always found at the lotus feet of Krishna (the Supreme Master).

We are, that is, continually expected to think about abstract symbols for the benefit of an abstract audience, an expectation that overlooks our actual strength. Humans are not especially good at thinking about concepts; our ability to think about people, however, is superlative. Consider the Wason Selection Task, a test of reasoning widely used in experimental psychology. Introduced by psychologist Peter Wason in 1966, the task seems straightforward enough. One version of it goes something like this: “Take a look at the cards shown here. Each card has a vowel or a consonant on one side and an even or an odd number on the other. Which card or cards must be turned over in order to determine whether it is true that If a card has a vowel on one side, it has an even number on the other?” Four cards are displayed; the first is marked with an “E,” the second with a “K,” the third with the number 3, and the fourth with the number 6. People’s performance on this task is abysmal. Studies by many researchers over many years have shown that only about 10 percent of subjects given the task complete it correctly.

their feet, moving from place to place when the need arose, like a good boxer (of which there were more than a few Jews) who is able to dodge and deflect the full brunt of blows directed against him. The ceaseless mobility of the Jews led to a second key factor in enabling their survival—what we may call in shorthand “assimilation” (otherwise known as “acculturation”). In contemporary parlance, this word induces panic in Jewish community officials, who point to high intermarriage rates and weakening organizational affiliation as signs of the impending disappearance of the Jews. In historical terms, assimilation refers to the process by which Jews, in making their way to new locales, absorbed the linguistic and cultural norms of their Gentile neighbors—and then shared their own. This peculiar understanding follows the usage of historian Gerson Cohen, who argued in 1966 that assimilation as a means of cultural interaction was not only unavoidable in Jewish history, but also necessary to the survival of the Jews. Without the constant cultural encounters, enacted every day over the course of millennia, Jews would have become fossilized, as the British historian Arnold Toynbee famously and mistakenly claimed they had. In fact, it was the interaction with non-Jews that allowed for the explosive diversity of Jewish culture and the ongoing vitality of its practitioners.

Il M° Vitaliano Gallo il 5 Agosto 21,15 dirigerà la Banda Cittadina Pasquale Anfossi in piazza T. Chierotti ad Arma Taggia. Programma: K. J. Alford: Colonel Bogey D. Shostakovitch: The Second Waltz A. Mizzi: The King G. Bizet: Carmen P. Mascagni: Cavalleria Rusticana Intermezzo L. Bernstein: West Side Story M. Dalprà: El Cocorito Paso Doble G. Gershwin: Summertime E. John: The Lions King J. Fucik: Florentiner Marsch Note di sala: “E tanta gente dai portoni cantando sbucò e tanta gente in ogni vicolo si riversò e per la strada quella povera gente marcia felice dietro la sua banda Se c'era uomo che piangeva sorrise perché sembrava proprio che la banda suonasse per lui in ogni cuore la speranza spuntò quando la banda passò cantando cose d'amor La banda suona per noi La banda suona per voi” Chico Buarque de Hollanda “cantando coisas de amor” La canzone vinse il Festival de Música Popular Brasileira del 1966. In Italia fu portata al successo l’anno seguente da Mina nella cover dallo stesso titolo firmata da ‎Antonio Amurri, poi inclusa nell’album “Sabato sera - Studio Uno '67”.‎ Prossimo appuntamento 10 Agosto Molini di Triora

Lennon’s behaviour became ever more unpredictable. In the first week of May, with Cynthia on holiday abroad, he spent an evening with Shotton in his music room at Kenwood. Both took LSD, smoked cannabis and made some experimental recordings. Shortly before dawn they fell into silence, which was eventually punctuated by Lennon’s solemn announcement: ‘Pete, I think I’m Jesus Christ.’ Shotton was more than familiar with his friend’s bizarre flights of fancy, but this was a revelation too far. He attempted to pour cold water on Lennon’s sudden eagerness to tell the world of his new identity, perhaps mindful of the ‘More popular than Jesus’ controversy of 1966. ‘They’ll fucking kill you,’ he told Lennon. ‘They won’t accept that, John.’ Lennon grew agitated, telling Shotton that it was his destiny, and that he would inform the other Beatles at Apple. A board meeting was hastily convened that day, attended by the Beatles, Shotton, Taylor and Aspinall. Lennon opened the meeting by solemnly telling the others that he was the second coming of Jesus. ‘Paul, George, Ringo and their closest aides stared back, stunned,’ Shotton said. ‘Even after regaining their powers of speech, nobody presumed to cross-examine John Lennon, or to make light of his announcement. On the other hand, no specific plans were made for the new Messiah, as all agreed that they would need some time to ponder John’s announcement, and to decide upon appropriate further steps.’ The meeting came to an abrupt close, and all agreed to go to a restaurant. As they waited to be seated, a fellow diner recognised Lennon and exchanged pleasantries. ‘Actually,’ Lennon told him, ‘I’m Jesus Christ.’ ‘Oh, really,’ the man replied, seemingly unfazed by the news. ‘Well, I loved your last record. Thought it was great.’328

It is a well-known fact, and one that has given much ground for complaint, that after women have lost their genital function their character often undergoes a peculiar alteration, they become quarrelsome, vexatious and overbearing, petty and stingy, that is to say that they exhibit typically sadistic and anal-erotic traits which they did not possess earlier during their period of womanliness,” Sigmund Freud declared in 1913.8 Well, you can argue that he was a man of his time; the first couple of decades of the twentieth century weren’t exactly known for their respect for women’s finer qualities. But unfortunately, the nonsense didn’t stop there. “The unpalatable truth must be faced that all postmenopausal women are castrates,” pronounced American gynecologist Robert Wilson in a 1963 essay;9 he then elaborated fulsomely on this theme in his 1966 bestseller Feminine Forever.10 This frighteningly influential book, it later emerged, was backed by a pharmaceutical company eager to market hormone replacement therapy. “Once the ovaries stop, the very essence of being a woman stops,” psychiatrist David Reuben wrote in 1969 in another bestseller, Everything You Always Wanted to Know About Sex but Were Afraid to Ask.11 The postmenopausal woman, he added, comes “as close as she can to being a man.” Or rather, “not really a man but no longer a functional woman.” Half a century on, has anything really changed? Sadly, I don’t think so. It might not be acceptable in most circles to write that kind of thing anymore, but menopausal women are too often the butt of men’s jokes for me really to believe that the attitudes themselves have shifted. They’ve just gone a little more underground. So if these are the stories men are telling about us, where are the stories we’re telling about ourselves? Unfortunately, they’re not always very much more helpful. A surprising number of self-help or quasi-medical books by female authors toe the male line, enjoining women to try to stay young and beautiful at all costs, and head off to their doctor to get hormone replacement therapy to hold off the “symptoms” of the dreaded aging “disease” for as long as possible. Their aim, it seems, is above all a suspension of the aging process, an exhortation to live in a state of suspended animation. And although more women are beginning to write about menopause as a natural and profoundly transformational life-passage, in the culture at large it is still primarily viewed as something to be managed, held off, even fought.

In our hunger for guidance, we were ordinary. The American Freshman Survey, which has followed students since 1966, proves the point. One prompt in the questionnaire asks entering freshmen about “objectives considered to be essential or very important.” In 1967, 86 percent of respondents checked “developing a meaningful philosophy of life,” more than double the number who said “being very well off financially.” Naturally, students looked to professors for moral and worldly understanding. Since then, though, finding meaning and making money have traded places. The first has plummeted to 45 percent; the second has soared to 82 percent.