Styled Components Quotes

Personally I think that grammar is a way to attain Beauty. When you speak, or read, or write, you can tell if you’ve said or read or written a fine sentence. You can recognize a well-turned phrase or an elegant style. But when you are applying the rules of grammar skillfully, you ascend to another level of the beauty of language. When you use grammar you peel back the layers, to see how it is all put together, see it quite naked, in a way. And that’s where it becomes wonderful, because you say to yourself, 'Look how well made this is, how well constructed it is!' 'How solid and ingenious, rich and subtle!' I get completely carried away just knowing there are words of all different natures, and that you have to know them in order to be able to infer their potential usage and compatibility. I find there is nothing more beautiful, for example, than the very basic components of language, nouns and verbs. When you've grasped this, you've grasped the core of any statement. It's magnificent, don't you think? Nouns, verbs...

He is a Londoner, too, in his writings. In his familiar letters he displays a rambling urban vivacity, a tendency to to veer off the point and to muddle his syntax. He had a brilliantly eclectic mind, picking up words and images while at the same time forging them in new and unexpected combinations. He conceived several ideas all at once, and sometimes forgot to separate them into their component parts. This was true of his lectures, too, in which brilliant perceptions were scattered in a wilderness of words. As he wrote on another occasion, "The lake babbled not less, and the wind murmured not, nor the little fishes leaped for joy that their tormentor was not." This strangely contorted and convoluted style also characterizes his verses, most of which were appended as commentaries upon his paintings. Like Blake, whose prophetic books bring words and images in exalted combination, Turner wished to make a complete statement. Like Blake, he seemed to consider the poet's role as being in part prophetic. His was a voice calling in the wilderness, and, perhaps secretly, he had an elevated sense of his status and his vocation. And like Blake, too, he was often considered to be mad. He lacked, however, the poetic genius of Blake - compensated perhaps by the fact that by general agreement he is the greater artist.

Over the years, I have perfected my “just rolled out of bed” style by, more often than not, just rolling out of bed. I’ve cultivated the look since I’ve found that ladies like my messy hair—it’s an excuse to run their fingers through it. More important, it’s yet another component to my whole strategy: nothing works better in a wolf’s quest for getting laid than looking like you’ve just gotten laid.

The idea that sex can be reduced to fixed components as it is in pornography—blow job, doggie style, money shot, girl-on-girl—is adolescent: first base, second base, all the way. It is ironic that we think of this as adult entertainment. I don’t see why we should regard porn as a way to enjoy “sexuality in all of its explicitness” any more than we consider looking at a chart of the food pyramid to be a feast.

Perspective in Panofsky's hands becomes a central component of a Western "will to form," the expression of a schema linking the social, cognitive, psychological and especially technical practices of a given culture into harmonious and integrated wholes. He demonstrates how the perceptual schema of each historical culture or epoch is unique and how each gives rise to a different but equally full vision of the world. (E. H. Gombrich, Review of Panofsky, Three Essays on Style and Perspective as Symbolic Form)

I had, I'll admit, effected a certain style - a method, if you will - of cupcake eating. To begin, you remove the cupcake liner carefully so as not to unnecessarily crumble the cake, and set it aside. You then turn the cupcake slowly in your hand, taking bites along the line where cake meets icing, your mouth filling with a perfect combination of both components. Once you've come full circle, you gently twist off the bottom half inch of cake, a move that takes considerable finesse and leaves a delicate sliver of cake - the ideal size for lying flat on your tongue and allowing it to slowly dissolve, building anticipation for that final bite. To finish, you are left with the center cylinder of cake and icing, the cupcake's very heart, sometimes filled with a surprising burst of custard or jam or mousse, sometimes not, but always, always, the most moist, flavorful bite of the entire cupcake. Take a breath before diving into that final, perfect bite; it is to be savored for as long as possible. Finally, of course, you scavenge the crumbs from the cupcake liner you set aside during step one, then ball the liner into your fist and overhand it into the nearest receptacle. Make the shot? You get another cupcake.

Work by Shelley Taylor of UCLA shows that “fight or flight” is the typical response to stress in males, and naturally, the stress literature is predominantly studies of males by males.83 Things often differ in females. Showing that she can match the good old boys when it comes to snappy sound bites, Taylor framed the female stress response as being more about “tend and befriend”—caring for your young and seeking social affiliation. This fits with striking sex differences in stress management styles, and tend-and-befriend most likely reflects the female stress response involving a stronger component of oxytocin secretion.

Many Ottomans of this period viewed life as a perennial tug-of-war between modernity and tradition. In several important ways, Salonica tilted toward the former. The city sported bustling Western-style cafés serving Viennese beer; literary clubs hosting philosophical debates; theaters staging dramas, comedies, and operettas; numerous institutions of learning; and a sizable and vibrant European community. Altogether, Salonica had undergone a major transformation during the reform era and had begun to look like a Western European city. The Muslim community, and especially its progressive Dönme component, had established the most advanced schools in the empire. Young Mustafa, who had ample opportunity to contrast the old and the new, chose to embrace modernity wholeheartedly.

JUMBO GINGERBREAD NUT MUFFINS Once you try these jumbo-size, nut- and oil-rich muffins, you will appreciate how filling they are. They are made with eggs, coconut oil, almonds, and other nuts and seeds, so they are also very healthy. You can also add a schmear of cream cheese or a bit of unsweetened fruit butter for extra flavor. To fill out a lunch, add a chunk of cheese, some fresh berries or sliced fruit, or an avocado. While walnuts and pumpkin seeds are called for in the recipe to add crunch, you can substitute your choice of nut or seed, such as pecans, pistachios, or sunflower seeds. A jumbo muffin pan is used in this recipe, but a smaller muffin pan can be substituted. If a smaller pan is used, reduce baking time by about 5 minutes, though always assess doneness by inserting a wooden pick into the center of a muffin and making sure it comes out clean. If you make the smaller size, pack 2 muffins for lunch. Makes 6 4 cups almond meal/flour 1 cup shredded unsweetened coconut ½ cup chopped walnuts ½ cup pumpkin seeds Sweetener equivalent to ¾ cup sugar 2 teaspoons ground cinnamon 1 tablespoon ground ginger 1 teaspoon ground nutmeg ½ teaspoon ground cloves 1 teaspoon sea salt 3 eggs ½ cup coconut oil, melted 1 teaspoon vanilla extract ½ cup water Preheat the oven to 350°F. Place paper liners in a 6-cup jumbo muffin pan or grease the cups with coconut or other oil. In a large bowl, combine the almond meal/flour, coconut, walnuts, pumpkin seeds, sweetener, cinnamon, ginger, nutmeg, cloves, and salt. Mix well. In a medium bowl, whisk the eggs. Stir in the coconut oil, vanilla, and water. Pour the egg mixture into the almond meal mixture and combine thoroughly. Divide the batter evenly among the muffin cups. Bake for 30 minutes, or until a wooden pick inserted in the center of a muffin comes out clean. Per serving (1 muffin): 893 calories, 25 g protein, 26 g carbohydrates, 82 g total fat, 30 g saturated fat, 12 g fiber, 333 mg sodium BRATWURST WITH BELL PEPPERS AND SAUERKRAUT Living in Milwaukee has turned me on to the flavors of German-style bratwurst, but any spicy sausage (such as Italian, chorizo, or andouille) will do just fine in this recipe. The quality of the brat or sausage makes the dish, so choose your favorite. The spices used in various sausages will vary, so I kept the spices and flavors of the sauerkraut mixture light. However, this makes the choice of bratwurst or sausage the crucial component of this dish. You can also add ground coriander, nutmeg, and

This white broth... ... is soy milk!" "That's right! I mixed a dash of parmesan cheese and a little dollop of miso paste into the soy milk and then lightly simmered it. This is my pike dish... Pike Takikomi Rice, Ojiya Style!" OJIYA Also called "Zosui," Ojiya is soup stock and seasonings added to precooked rice, vegetables and fish and cooked into a thick porridge. It is distinctly different from dishes like risotto, which is uncooked rice that is first sautéed in butter and oils before adding liquid... and Okayu, which is a rice gruel cooked to soupy softness in extra water. "Soy milk?" "Ah, so you finally see it, Alice. Like all soups, the most important part of Ojiya porridge is the stock! He built this dish to be porridge from the start... ... with soy milk as the "stock"!" "Soy milk as soup stock?!" "Can you even do that?!" "So that's what it is! Soup stock is essentially meant to be pure umami. Like kombu kelp- a common stock- soy milk is packed with the umami component glutamic acid. It's more than good enough to serve as a sound base for the Ojiya porridge! Not only that, umami flavors synergies with each other. Adding two umami components to the same dish will magnify the flavor exponentially! The inosinic acid in the pike and the glutamic acid in the soy milk... combining the two makes perfect, logical sense! " "Soy milk Ojiya Porridge. Hm. How interesting!" " Mm! Delicious! The full-bodied richness of the cheese and the mild, salty flavor of the miso meld brilliantly with the rice! Then there are the chunks of tender pike meat mixed in... ... with these red things. Are they what I think they are?" "Yep! They're crunchy pickled-plum bits!" "What?!" "Again with the dirt cheap, grocery store junk food! Like that cracker breading and the seaweed jelly pearls..." "He totally dumped those in there just for the heck of it!" "These pickled plums are a very important facet of the overall dish! They have a bright, pleasing color and a fun, crunchy texture. Not only that, their tart flavor cuts through the rich oiliness of the pike meat, giving the dish a fresh, clean aftertaste. And, like all vinegary foods, they stir the appetite- a side effect that this dish takes full advantage of! Finally, these plums are salt pickled! It is no wonder they make a perfect accent to the pickled pike at the center of the dish!"

A writer’s work product is the amalgamation of all the idiosyncratic components of the human mind including the lucid, cogent, and coherent, and the illogical, foolish, and absurd.

Interactive designers may [...] recommend technologies that do not date as easily as others, such as touch tables rather than apps. One strategy is to use technologies that have been in existence for a while, as component and style have been proved to last, at least for a number of years. The most effective interactive often do not seek to use the latest technology, but rather work with existing technological "gestures", such as using fingertips to zoom in, and exploit these Given that the only certainty for technology is further change, the success of any interactive is always measured by its usefulness, and its relevance to the exhibition content. The only way to mitigate against obsolescence is the richness of the interpretation—if the story is strong enough, an older technological interface can sometimes cease to matter.

In the workshops I run, I set aside the first hour to go over positioning concepts and definitions with the team. At a minimum, the team needs to be on the same page regarding: What positioning means and why it is important Which components make up a position and how we define each of those How market maturity and competitive landscape impact the style of positioning you choose for a product

Components of Elegant Attire 4.1.1 Simple lines and tailored design Clean lines and well-tailored silhouettes define classy clothing. Perfectly fitting clothing should highlight your body's natural proportions and give off an image of effortlessness. 4.1.2 A subdued color scheme A sophisticated wardrobe is built on neutral hues like black, white, navy, beige, and gray. These hues offer a flexible foundation on which you can create your chic combinations. 4.1.3 Classic Works Invest in classic pieces that will last a lifetime. The essentials of stylish clothing are a timeless trench coat, a tailored blazer, a little black dress, and well-fitted trousers. 3.1.4 Less is more and minimalism Decide on quality above quantity to embrace simplicity. Choose carefully chosen pieces for your capsule wardrobe that you can mix and match with ease.

You will increasingly have these kinds of sublime realizations about the block universe and your own unconscious role in fulfilling your fate the more you become attuned to precognitive dreaming. PAY IT FORWARD Earlier I mentioned the possibility of sowing seeds in our past for a better tomorrow via establishing habits of honoring our dreams and other potentially precognitive experiences. Among the positive values of Jung’s writings and teachings was his emphasis on honoring and commemorating the miraculous in one’s life. He encouraged his patients to draw or paint their dreams, for instance, and he commemorated his own synchronicities in the grand style that his and (mostly) his wife’s wealth allowed. For instance, during a period in 1933 when he was studying the relationship between Christianity and Alchemy, he encountered a snake that had choked to death trying to swallow a fish. This seemed to him like a concrete symbol of the fatal inability of both systems of thought—the Christian fish and the Alchemical serpent—to integrate each other. He honored this synchronistic discovery with a stone engraving that can still be seen at his Bollingen tower retreat on the shore of Lake Zurich, where he had found the animals.1 Developing personal habits and rituals to honor our dreams is an important part of precognitive dreamwork. Writing dreams down in the morning in a notebook dedicated for the purpose is the most fundamental part of it. But drawing or painting striking images from dreams is also a common practice. However you choose to honor your dreams, such honoring is a crucial feed-forward component helpful in manifesting precognition with regularity. As with any habit or skill we wish to improve upon, it is important to build positive associations with it, so these little celebratory acts of honoring can contribute to those associations and in some cases even serve as the target of our precognition. Some of these targets may become powerful personal symbols and associations that you will then find have fed back into your prior dreamlife.

Forty of Paracelsus's theological manuscripts still survive, as well as sixteen Bible commentaries, twenty sermons, twenty works on the Eucharist, and seven on the Virgin Mary. Half of these have never been properly edited, let alone printed in modern form. There is no question that Paracelsus thought long and hard about Christianity, and by styling himself a professor of theology (without, it seems, any official academic sanction) he implies that he regarded this component of his output to be the equal of his medical and chemical theories. That his role in the history of science and medicine has received far more attention than his theological oeuvre is, however, understandable and probably apt, for it cannot be said that he had much influence even on the religious debates of his day. In theology he never aspired to be a Luther, and that would in any case have been a futile aspiration for one so lacking in political acumen or the ability to foster disciples.

filled with all kinds of fun stuff: golf clubs, jet skis, mountain bikes, you name it. For many of them, “fun” has become an addiction. But as with most addictive substances, people build up a tolerance. So despite all the “fun” things people do, they’re still not having fun. What’s really missing is a sense of joy. People find that they no longer feel an authentic joyfulness in living, despite all the fun stuff they have or do. And this is the case whether they’re male or female, young or old, rich or poor, or at any stage of life. What’s happened to people is that they’ve lost a delicate, but critical, component of aliveness and well-being—they’ve lost their eccentricities. It happens to many of us as we grow up and make our way in the world. We fit in. We see how other people survive and we copy their style—same as everyone else. Swept along by the myriad demands of day-to-day living, we stop making choices of our own. Or even realizing that we have choices to make. We lose the wonderful weird edges that define us. We cover up the eccentricities that make us unique. Alfred Adler, the great 20th century psychologist and educator, considered these eccentricities a vital part of a happy and fulfilling lifestyle. Ironically, 14 Repacking Your Bags

Another important component of likability and connecting with a prospect has to do with communication style. We are all different. Some of us move and speak fast while others are more deliberate. Some of us are loud and emotional, and those on the opposite end of the spectrum are more quiet and steady. There are driven, “get to the bottom line as fast as possible” types, and there are the analytical types who want to hear every detail and have the patience to listen.

Come Let Us Worship Come, let us bow down in worship, let us kneel before the LORD our Maker. —PSALM 95:6     A recent point of frustration, debate, and tension in many churches has been about defining worship and agreeing what it should look like. Older Christians are confused because of changes made to the style of worship. They wonder whatever happened to the old hymns that were so beloved. They knew the page numbers and all the old verses by heart. Today there are no hymnals, the organs have been silenced, and guitars, drums, and cymbals have taken over. The choir and their robes have been abandoned, and now we have five to seven singers on stage leading songs. We stand for 30 minutes at a time singing song lyrics that we aren’t familiar with from a large screen. What’s happening? If the church doesn’t have these components, the young people leave and go to where it’s happening. Are we going to let the form of worship divide our churches? I hope not! The origins of many of the different expressions of worship can be found in the Psalms, which portray worship as an act of the whole person, not just the mental sphere. The early founders established ways to worship based on what they perceived after reading this great book of the Bible. Over the centuries, Christian worship has taken many different forms, involving various expressions and postures on the part of churchgoers. The Hebrew word for “worship” literally means “to kneel” or “to bow down.” The act of worship is the gesture of humbling oneself before a mighty authority. The Psalms also call upon us to “sing to the LORD, bless His name” (96:2 NASB). Music has always played a large part in the sacred act of worship. Physical gestures and movements are also mentioned in the Psalms. Lifting our hands before God signifies our adoration of Him. Clapping our hands shows our celebration before God. Some worshipers rejoice in His presence with tambourines and dancing (see Psalm 150:4). To worship like the psalmist is to obey Jesus’ command to “love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength” (Mark 12:30). There are many more insights for worship in the book of Psalms: • God’s gifts of instruments and vocal music can be used to help us worship (47:1; 81:1-4). • We can appeal to God for help, and we can thank Him for His deliverance (4:3; 17:1-5). • Difficult times should not prevent us from praising God (22:23- 24; 102:1-2; 140:4-8).

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Personally I think that grammar is a way to attain beauty. When you speak, or read, or write, you can tell if you’ve said or read or written a fine sentence. You can recognize a well-turned phrase or an elegant style. But when you are applying the rules of grammar skillfully, you ascend to another level of the beauty of language. When you use grammar you peel back the layers, to see how it is all put together, see it quite naked, in a way. And that’s where it becomes wonderful, because you say to yourself, “Look how well-made this is, how well-constructed it is! How solid and ingenious, rich and subtle!” I get completely carried away just knowing there are words of all different natures, and that you have to know them in order to be able to infer their potential usage and compatibility. I find there is nothing more beautiful, for example, than the very basic components of language, nouns and verbs. When you’ve grasped this, you’ve grasped the core of any statement. It’s magnificent, don’t you think? Nouns, verbs . . .

Research has consistently demonstrated that understanding our different attachment styles and using this knowledge to move into more secure functioning with a partner is an important component in creating fulfilling and sustaining relationships.

But language has a finite number of components and contingencies; there are plenty of examples. And that letter was written by a machine. It’s content derived from data and produced by an algorithm. A machine can’t differentiate the meaningful from the meaningless, and it can’t generate any sort of a literary style or voice. It can only perform toward a goal it has been given, even if it is using examples.

Hm. A dal bean curry, eh? It looks similar to Chana Masala, a Punjabi dish that uses chickpeas... ! This viscous stickiness...!" "It's Natto!" Gooey texture and savory flavor are melding together inside my mouth! Was natto ever this delicious? "Wait... this is no normal natto! Could it be..." "Yes, sir. This natto I made by hand using charcoal smoke. It's charcoal-aged natto. After I added the natto spores to a batch of soybeans, I stored them in an underground room. There I lit a charcoal fire and then kept the room at just the right temperature and humidity to ferment the soybeans. As this process takes several days to complete, I prepared it ahead of time, over my summer break." "The carbon dioxide generated by the charcoal fire impacts the maturation of the soy proteins. It gives the natto a richer flavor. It also halts bacteria death in the beans, preventing the typical smell of ammonia from developing!" "Did you know all that?" "I heard a little about it once. It's supposed to be a really hard process that takes loads of time to finish!" "And she made it by herself?!" "But that isn't all. There's another flavor--- a deeper, more savory one that resonates across the tongue like a deep bass chord." "Oh, that? As a special hidden seasoning, I added shoyu koji." SHOYU KOJI Instead of salt, soy sauce is added to the koji bacteria and mixed with the rice until thick. Then it is left to ferment at a constant temperature for several weeks. So that's the black stuff that was in that jar! Shoyu koji has over ten times glutamic acid---an umami component--- than shio koji does. I see. While the strong flavor of curry spices drowns out most other seasonings, shoyu koji's flavor is powerful enough to that it is instead a savory magnifier! Her curry takes full advantage of her detailed knowledge of fermentation techniques! It is truly a magnificent dish! "The creamy Japanese-style curry roux has blended in with the natto's gooeyness beautifully!" "The mound of crisp, minced green onion on top is hard to resist as well!"

As the foundation lifeline has sustained the NPIC’s emergence into a primary component of US political life, the assimilation of political resistance projects into quasi-entrepreneurial, corporate-style ventures occurs under the threat of unruliness and antisocial “deviance” that rules Abu-Jamal’s US “cavern of fear”: arguably, forms of sustained grassroots social movement that do not rely on the material assets and institutionalized legitimacy of the NPIC have become largely unimaginable within the political culture of the current US Left.

This review also pointed to six common components of effective brief treatment (cf. Miller & Sanchez, 1994), summarized by the acronym FRAMES: Feedback of personal status relative to norms Responsibility for personal change Advice to change Menu of options from which to choose in pursuing change Empathic counselor style Support for self-efficacy What began as an interest in motivation for treatment had broadened now to focusing on motivation for change.

Wizard-style renewable advocates like the venture-capital-backed firm that built Crescent Dunes scoff at these ideas. Even in the best of circumstances, the process of replacing the present coal-and-gas grid with a new, renewable-energy grid—all the while keeping the old grid running—would be long, expensive, and risky even if it weren’t being sabotaged by the people who are supposed to support it. Insisting on using small-scale components to build in a world of 10 billion only multiplies the difficulty. Now add in the fact that fossil-fuel prices have been declining for decades. Thinking purely in terms of a reliable energy supply, one is hard-pressed to imagine why one would try to do

Such disconnections between physiological, subjective feeling components of emotion and language have long been talked of as alexithymia. This is defined as greatly reduced or absent symbolic thinking, outbursts of affect without being able to explain or connect them to relevant feelings and inhibited fantasy (Sifneos et al. 1977). Alexithymia includes difficulty identifying feelings, describing feelings to other people, a manifest paucity of fantasies and a stimulus-bound, externally orientated cognitive style. The incidence of alexithymia has been estimated at 66–75% in eating disorder populations across several studies versus 6–26% in non-patient controls (Bourke et al. 1992; Cochrane et al. 1993; Deborde et al. 2008; Schmidt et al. 1993). Alexithymia is in our conceptual model an aspect of and an index of disrupted mentalizing.

Tradicionalmente la humanidad ha buscado la respuesta a la pregunta planteada por Aristóteles en las cuatro sabidurías –la filosofía, las ciencias, la religión, el arte–, tomando de cada una alguna intuición para componer con ellas un significado que se pueda experimentar. Sin embargo, ¿quién que no tenga que aprobar un examen lee hoy a Hegel o a Kant? La ciencia, antiguamente la gran encargada de dar explicaciones, tergiversa la vida con complejidades y perplejidad. ¿Quién es capaz de escuchar sin cinismo a los economistas, a los sociólogos, a los políticos? La religión se ha convertido par muchos en un ritual vacío que enmascara la hipocresía. Al reducirse nuestra fe en las ideologías tradicionales, nos dirigimos hacia la fuente en la que todavía creemos: el arte de contar historias. El mundo consume hoy películas, novelas, obras de teatro y televisión en tal cantidad y con un apetito tan desmedido, que las artes narrativas se han convertido en la principal fuente de inspiración de la humanidad en su búsqueda del orden en el caos y de la coherencia interna en la vida. Nuestro deseo de historias refleja la profunda necesidad humana por comprender la pauta de la vida, no solamente como ejercicio intelectual, sino dentro de una experiencia muy personal y emotiva. En palabras del dramaturgo Jean Anouilh: «La ficción da forma a la vida».

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