Significant Cigarettes Quotes

As she made coffee in the kitchen and tried to spoon the frozen ice-cream from its carton without snapping the shaft off the spoon, Elizabeth was struck, not for the first time, by the thought that her life was entirely frivolous. It was a rush and slither of trivial crises; of uncertain cash-flow, small triumphs, occasional sex and too many cigarettes; of missed deadlines that turned out not to matter; of arguments, new clothes, bursts of altruism and sincere resolutions to address the important things. Of all these and the other experiences that made up her life, the most significant aspect was the one suggested by the words 'turned out not to matter'. Although she was happy enough with what she had become, it was this continued sense of the easy, the inessential nature of what she did, that most irritated her. She thought of Tom Brennan, who had known only life or death, then death in life. In her generation there was no intensity.

Libertarian paternalism is a relatively weak, soft, and nonintrusive type of paternalism because choices are not blocked, fenced off, or significantly burdened. If people want to smoke cigarettes, to eat a lot of candy, to choose an unsuitable health care plan, or to fail to save for retirement, libertarian paternalists will not force them to do otherwise—

Friendships have profound effects on health, creating an impact that may be as significant as avoiding cigarettes.

Passengers drank and smoked. Both; a lot. This was a significant source of profit for Cunard. The company laid in a supply of 150 cases of Black & White Whiskey, 50 cases of Canadian Club Whiskey, and 50 of Plymouth Gin; also, 15 cases each of an eleven-year-old French red wine, a Chambertin, and an eleven-year-old French white, a Chablis, and twelve barrels of stout and ten of ale. Cunard stockpiled thirty thousand “Three Castles” cigarettes and ten thousand Manila cigars. The ship also sold cigars from Havana and American cigarettes made by Phillip Morris. For the many passengers who brought pipes, Cunard acquired 560 pounds of loose Capstan tobacco—“navy cut”—and 200 pounds of Lord Nelson Flake, both in 4-ounce tins. Passengers also brought their own. Michael Byrne, a retired New York merchant and former deputy sheriff traveling in first class, apparently planned to spend a good deal of the voyage smoking. He packed 11 pounds of Old Rover Tobacco and three hundred cigars. During the voyage, the scent of combusted tobacco was ever present, especially after dinner.

The modern food and drug industry has converted a significant portion of the world’s people to a new religion—a massive cult of pleasure seekers who consume coffee, cigarettes, soft drinks, candy, chocolate, alcohol, processed foods, fast foods, and concentrated dairy fat (cheese) in a self-indulgent orgy of destructive behavior.

He stubbed out his cigarette and went back inside to collect his jacket. After that he left without saying goodbye to anyone, including Rachel, who broke up with him shortly afterwards. That was it, people moved away, he moved away. Their life in Carricklea, which they had imbued with such drama and significance, just ended like that with no conclusion, and it would never be picked back up again, never in the same way.

Authority does not have to be a person or institution which says: you have to do this, or you are not allowed to do that. While this kind of authority may be called external authority, authority can appear as internal authority, under the name of duty, conscience, or super-ego. As a matter of fact, the development of modern thinking from Protestantism to Kant's philosophy, can be characterized as the substitution of internalized authority for an external one. With the political victories of the rising middle class, external authority lost prestige and man's own conscience assumed the place which external authority once had held. This change appeared to many as the victory of freedom. To submit to orders from the outside (at least in spiritual matters) appeared to be unworthy of a free man; but the conquest of his natural inclinations, and the establishment of the domination of one part of the individual, his nature, by another, his reason, will or conscience, seemed to be the very essence of freedom. Analysis shows that conscience rules with a harshness as great as external authorities, and furthermore that frequently the contents of the orders issued by man's conscience are ultimately not governed by demands of the individual self but by social demands which have assumed the dignity of ethical norms. The rulership of conscience can be even harsher than that of external authorities, since the individual feels its orders to be his own; how can he rebel against himself? In recent decades "conscience" has lost much of its significance. It seems as though neither external nor internal authorities play any prominent role in the individual's life. Everybody is completely "free", if only he does not interfere with other people's legitimate claims. But what we find is rather that instead of disappearing, authority has made itself invisible. Instead of overt authority, "anonymous" authority reigns.It is disguised as common sense, science, psychic health, normality, public opinion. It does not demand anything except the self-evident. It seems to use no pressure but only mild persuasion. Whether a mother says to her daughter, "I know you will not like to go out with that boy", or an advertisement suggests, "Smoke this brand of cigarettes--you will like their coolness", it is the same atmosphere of subtle suggestion which actually pervades our whole social life. Anonymous authority is more effective than overt authority, since one never suspects that there is any order which one is expected to follow. In external authority it is clear that there is an order and who gives it; one can fight against the authority, and in this fight personal independence and moral courage can develop.But whereas in internalized authority the command, though an internal one, remains visible, in anonymous authority both command and commander have become invisible.It is like being fired at by an invisible enemy. There is nobody and nothing to fight back against.

The modern food and drug industry has converted a significant portion of the world’s people to a new religion—a massive cult of pleasure seekers who consume coffee, cigarettes, soft drinks, candy, chocolate, alcohol, processed foods, fast foods, and concentrated dairy fat (cheese) in a self-indulgent orgy of destructive behavior. When the inevitable results of such bad habits appear—pain, suffering, sickness, and disease—the addicted cult members drag themselves to physicians and demand drugs to alleviate their pain, mask their symptoms, and cure their diseases. These revelers become so drunk on their addictive behavior and the accompanying addictive thinking that they can no longer tell the difference between health and health care.

Vivek Murthy, former surgeon general of the United States, wrote in the Harvard Business Review that “Loneliness and weak social connections are associated with a reduction in lifespan similar to that caused by smoking 15 cigarettes a day.”6 A meta-analysis from the Association for Psychological Science warns that loneliness and social isolation significantly decrease length of life.7

This library of work had cost him significant loss of sanity, sleep, and relationships; enormous amounts of whiskey, coffee, and cigarettes; and every ounce of true joy he’d ever had. Hayden had spent a lifetime earning his immortality.

When you are staring at the face of such a formidable adversary as tobacco cigarette addiction, it can help significantly to have some powerful weapons in your arsenal. Knowledge is a remarkably powerful weapon against cigarette addiction.

Libertarian paternalism is a relatively weak, soft, and nonintrusive type of paternalism because choices are not blocked, fenced off, or significantly burdened. If people want to smoke cigarettes, to eat a lot of candy, to choose an unsuitable health care plan, or to fail to save for retirement, libertarian paternalists will not force them to do otherwise—or even make things hard for them.

Existentialism is commonly associated with Left-Bank Parisian cafes and the ‘family’ of philosophers Jean-Paul Sartre and Simone de Beauvoir who gathered there in the years immediately following the liberation of Paris at the end of World War II. One imagines offbeat, avant-garde intellectuals, attached to their cigarettes, listening to jazz as they hotly debate the implications of their new-found political and artistic liberty. The mood is one of enthusiasm, creativity, anguished self-analysis, and freedom – always freedom. Though this reflects the image projected by the media of the day and doubtless captures the spirit of the time, it glosses over the philosophical significance of existentialist thought, packaging it as a cultural phenomenon of a certain historical period. That is perhaps the price paid by a manner of thinking so bent on doing philosophy concretely rather than in some abstract and timeless manner. The existentialists’ urge for contemporary relevance fired their social and political commitment. But it also linked them with the problems of their day and invited subsequent generations to view them as having the currency of yesterday’s news. Such is the misreading of existentialist thought that I hope to correct in this short volume. If it bears the marks of its post-war appearance, existentialism as a manner of doing philosophy and a way of addressing the issues that matter in people’s lives is at least as old as philosophy itself. It is as current as the human condition which it examines.

S.P. is a 68-year-old retired painter who is experiencing right leg calf pain. The pain began approximately 2 years ago but has become significantly worse in the past 4 months. The pain is precipitated by exercise and is relieved with rest. Two years ago, S.P. could walk two city blocks before having to stop because of leg pain. Today, he can barely walk across the yard. S.P. has smoked two to three packs of cigarettes per day (PPD) for the past 45 years. He has a history of coronary artery disease (CAD), hypertension (HTN), peripheral vascular disease (PVD), and osteoarthritis. Surgical history includes quadruple coronary artery bypass graft (CABG × 4) 3 years ago. He has had no further symptoms of cardiopulmonary disease since that time, even though he has not been compliant with the exercise regimen his cardiologist prescribed, he continues to eat anything he wants, and continues to smoke two to three PPD. Other surgical history includes open reduction internal fixation of the right femoral fracture 20 years ago. S.P. is in the clinic today for a routine semiannual follow-up appointment with his primary care provider. As you take his vital signs, he tells you that, besides the calf pain, he is experiencing right hip pain that gets worse with exercise, the pain doesn't go away promptly with rest, some days are worse than others, and his condition is not affected by a resting position. � Chart View General Assessment Weight 261 lb Height 5 ft, 10 in. Blood pressure 163/91 mm Hg Pulse 82 beats/min Respiratory rate 16 breaths/min Temperature 98.4° F (36.9° C) Laboratory Testing (Fasting) Cholesterol 239 mg/dL Triglycerides 150 mg/dL HDL 28 mg/dL LDL 181 mg/dL Current Medications Lisinopril (Zestril) 20 mg/day Metoprolol (Lopressor) 25 mg twice a day Aspirin 325 mg/day Simvastatin (Zocor) 20 mg/day Case Study 4 Name Class/Group Date ____________________ Group Members INSTRUCTIONS All questions apply to this case study. Your responses should be brief and to the point. When asked to provide several

Meta-analysis co-authored by Julianne Holt-Lunstad, PhD, a professor of psychology and neuroscience at Brigham Young University, [found that] lack of social connection heightens health risks as much as smoking 15 cigarettes a day or having alcohol use disorder. [Holt-Lunstad] also found that social isolation is twice as harmful to physical and mental health as obesity. . . . “There is robust evidence that social isolation significantly increases risk for premature mortality, and the magnitude of the risk exceeds that of many leading health indicators.

To Those Who Mean Well (Sonnet From A God) Dear vermin of the greedy gutters of earth, I permit you to live as your whims may dawn. I just wish, expired cigarette buts wouldn't show the moronic audacity to advise the sun. I don't hate you for your life of greed and filth, But the most you are gonna get from me is pity. Apes who are alien to the concept of accountability, Are no more significant than a termite community. With all your googling expertise, how about you spend some data researching the term "ambition". Know your place, my dear armchair intellectuals, Chimps should speak only when spoken to by a human. To you who mean well, your death is the end of your story. My death is the beginning of a legend.

Conceptual Games. Dr Nathan pondered the list on his desk-pad. (1) The catalogue of an exhibition of tropical diseases at the Wellcome Museum; (2) chemical and topographical analyses of a young woman’s excrement; (3) diagrams of female orifices: buccal, orbital, anal, urethral, some showing wound areas; (4) the results of a questionnaire in which a volunteer panel of parents were asked to devise ways of killing their own children; (5) an item entitled ‘self-disgust’ - someone’s morbid and hate-filled list of his faults. Dr Nathan inhaled carefully on his gold-tipped cigarette. Were these items in some conceptual game? To Catherine Austin, waiting as ever by the window, he said, ‘Should we warn Miss Novotny?’ Biomorphic Horror. With an effort, Dr Nathan looked away from Catherine Austin as she picked at her finger quicks. Unsure whether she was listening to him, he continued: ‘Travers’s problem is how to come to terms with the violence that has pursued his life - not merely the violence of accident and bereavement, or the horrors of war, but the biomorphic horror of our own bodies. Travers has at last realized that the real significance of these acts of violence lies elsewhere, in what we might term “the death of affect”. Consider our most real and tender pleasures - in the excitements of pain and mutilation; in sex as the perfect arena, like a culture-bed of sterile pus, for all the veronicas of our own perversions, in voyeurism and self-disgust, in our moral freedom to pursue our own psychopathologies as a game, and in our ever greater powers of abstraction. What our children have to fear are not the cars on the freeways of tomorrow, but our own pleasure in calculating the most elegant parameters of their deaths. The only way we can make contact with each other is in terms of conceptualizations. Violence is the conceptualization of pain. By the same token psychopathology is the conceptual system of sex.’ Sink Speeds. During this period, after his return to Karen Novotny’s apartment, Travers was busy with the following projects: a cogent defence of the documentary films of Jacopetti; a contribution to a magazine symposium on the optimum auto-disaster; the preparation, at a former colleague’s invitation, of the forensic notes to the catalogue of an exhibition of imaginary genital organs. Immersed in these topics, Travers moved from art gallery to conference hall. Beside him, Karen Novotny seemed more and more isolated by these excursions. Advertisements of the film of her death had appeared in the movie magazines and on the walls of the underground stations. ‘Games, Karen,’ Travers reassured her. ‘Next they’ll have you filmed masturbating by a cripple in a wheel chair.

Alert to the possibility of changing behavior by emphasizing the statistical reality, many public officials have tried to nudge people in better directions. Montana, for example, has adopted a large-scale educational campaign, one that has stressed the fact that strong majorities of citizens of Montana do not drink.18 One advertisement attempts to correct misperceived norms on college campuses by asserting, “Most (81 percent) of Montana college students have four or fewer alcoholic drinks each week.” Montana applies the same approach to cigarette smoking with an advertisement suggesting that “Most (70 percent) of Montana teens are tobacco free.” The strategy has produced big improvements in the accuracy of social perceptions and also statistically significant decreases in smoking.

So, how did the WHI go so wrong? There were two main reasons: 1. The WHI chose the wrong population. The average woman in the study was sixty-three—at least ten years past menopause—and the age of the participants ranged up to seventy-nine.4 That’s a big problem, since the older you are, the higher your risk of chronic disease. And, to minimize the number of dropouts, women were chosen who no longer had menopause symptoms. In addition, many participants were overweight and almost 50 percent were current or former smokers.5 This is significant because being overweight and cigarette smoking are both primary risk factors for heart disease. 2. The increased risk of breast cancer was misreported. The WHI found that the risk of developing breast cancer rose from 2.33 percent in the general population to 2.94 percent in the women taking HT in the study. In the press conference announcing that the study had been halted, the WHI presented the figure to the mainstream media as an increase in risk of 26 percent. While technically true (the difference between 2.94 and 2.33 is 26 percent of 2.33), it was a 26 percent increase of a very small number. In reality, it meant an additional 8 in 10,000 women would get breast cancer. (It’s worth noting that even this finding was walked back; the study was halted prematurely, and in the five-year follow-up, it was concluded that many of those women had developed their breast cancer before the advent of the study.)6