Suny Quotes

The psychotic drowns in the same waters in which the mystic swims with delight.

Once upon a time, I dreamt I was a butterfly, fluttering hither and thither, to all intents and purposes a butterfly. I was conscious only of my happiness as a butterfly, unaware that I was myself. Soon I awaked, and there I was, veritably myself again. Now I do not know whether I was then a man dreaming I was a butterfly, or whether I am now a butterfly, dreaming I am a man.

During our dreams we do not know we are dreaming. We may even dream of interpreting a dream. Only on waking do we know it was a dream. Only after the great awakening will we realize that this is the great dream.

But he was wrong about the sun—I didn’t need it. All the sun in the world wouldn’t stop a flower from dying—if it had no one to care for it.

You see the sun?—I built that.

My religion: Very seldom do I feel a need for the presence of God. I don't pray and I don't know how to pray. When I enter a church, I try to pray, but I can't tell if I succeed or not. But often I have religious “attacks”: the desire for isolation, for contemplation far from other people. Despair. The desire (and the hope) for asceticism.

Integrity is unity of the personality; it implies being brutally honest with ourselves about our intentionality. Since intentionality is inextricably bound up with the daimonic, this is never an easy, nor always pleasant pursuit. But being willing to admit our daimonic tendencies - to know them consciously and to wisely oversee them - brings with it the invaluable blessing of freedom, vigor, inner strength, and self-acceptance.

Therefore, it is we who are responsible for much of the evil in the world; and we are each morally required to accept rather than project that ponderous responsibility-lest we prefer instead to wallow in a perennial state of powerless, frustrated, furious, victimhood. For what one possesses the power to bring about, one has also the power to limit, mitigate, counteract, or transmute.

‎We come to enjoy ourselves in it, come what may. And in doing so we add meaning of our own, proving ourselves to be life's creative participants. We discern and live, thereby enhance life. We change life by making life coherent, and we are in the meantime changed by living the coherence we continually create.

Boy needs to get a good night's sleep. Otherwise, he'll be lucky to get accepted at SUNY-So Far Upstate You Might As Well Be In Canada, eh?

What is this?” “It’s the Bone-Burning Fire Oil Magic Bomb,” Ramsa said. “New model.” “Cool.” Suni leaned toward the bag. “What’s in it?” “Tung oil, sal ammoniac, scallion juice, and feces.” Ramsa rattled off the ingredients with relish. Altan looked faintly alarmed. “Whose feces?” “That’s not important,” Ramsa said hastily.

Lipton, a professor of history at SUNY Stony Brook, concluded, “In the face of recent revelations about the reckless and self-indulgent sexual conduct of so many of our elected officials, it may be worth recalling that sexual restraint rather than sexual prowess was once the measure of a man.

Görüyorsun ki hepsi hayata birer miktar kin borçlu. Hepsi çocukluklarından beri mahkum oldukları kuvvete hasret çekerek ve kendilerini yiyerek bu hale gelmişler. Hakikaten kuvvet sahibi olanlara haset ve imkansızlıkla baka baka nihayet kuvveti en büyük, en tapılmaya layık mevcudiyet olarak kabul etmişler... Bu gibi fikirleri doğuranlar, daima, ezilmeye, yok olmaya mahkum olduklarını hisseden zümrelerdir. Bağırırlar, çağırırlar, ellerine fırsat geçerse suni olarak sahip oldukları bu iktidarı en vahşi şekilde kullanmaya kalkarlar; fakat nihayet hayatın ebedi kanunlarının pençesi altında çiğnenir ve mahvolurlar...

[...]all saints need sinners.

I chew the inside of my lip, considering for a second what it would be like to slap this skinny little witch right across her tight-lipped little face. ~Kelly about Suni

That's how...I met him. In a twilight class-room, red with the rays of the setting sun...I met a supernatural boy...who was not of this world." -Yashiro Nene, Jibaku Shounen Hanako-kun #1

For most of Western history, the primary and most valued characteristic of manhood was self-mastery. . . . A man who indulged in excessive eating, drinking, sleeping or sex—who failed to ‘rule himself’—was considered unfit to rule his household, much less a polity. . . .” Lipton, a professor of history at SUNY Stony Brook, concluded, “In the face of recent revelations about the reckless and self-indulgent sexual conduct of so many of our elected officials, it may be worth recalling that sexual restraint rather than sexual prowess was once the measure of a man.”33

In the ancient Indian Upanishads, the answer to the question “Who am I?” is “Tat tvam asi.” This succinct Sanskrit sentence means literally: “Thou art That,” or “You are Godhead.” It suggests that we are not namarupa—name and form (body/ego), but that our deepest identity is with a divine spark in our innermost being (Atman) that is ultimately identical with the supreme universal principle (Brahman). And Hinduism is not the only religion that has made this discovery. The revelation concerning the identity of the individual with the divine is the ultimate secret that lies at the mystical core of all great spiritual traditions. The name for this principle could thus be the Tao, Buddha, Cosmic Christ, Allah, Great Spirit, Sila, and many others.

Mellas jau ir savā gultā. Guļ, cenzdamies atcerēties ļoti iepatikušos dzejoli par vecīti, kurš izvilka no upes suni. Tās pašas gultas otrajā stāvā Kumpis nikni berž sienu ar siekalām samērcētu lakatiņu, tīrīdams nost tieši šo dzejoli.

Life is short, even for those who live a long time, and we must live for the few who know and appreciate us, who judge and absolve us, and for whom we have the same affection and indulgence. The rest I look upon as a mere crowd, lively or sad, loyal or corrupt, from whom there is nothing to be expected but fleeting emotions, either pleasant or unpleasant, which leave no trace behind them. We ought to hate very rarely, as it is too fatiguing; remain indifferent to a great deal, forgive often and never forget.

THIS IS A QUOTE

Hinduism” is more appropriately thought of as a family name that encompasses an astounding variety of theological doctrines and practice.

I believe femininity is at least as close to divinity as masculinity. The masculine bias in this matter is one of the worst forms of anthropomorphism. In principle women can do everything men can; the converse statement is less true. Also, motherhood is a more intimate relation than fatherhood. Our relation to deity is more intimate still. "Closer [God is] than breathing and nearer than hands and feet.

We're asleep, said Suni. Just walking and talking, eating and shitting. Sound asleep. And we have to be that way, of course, said Anne. It's the human equivalent of fallowness. Spiritual hibernation, said Suni.

We drive over the fields and the wind catches in my hair. I throw my arms back and face the sun.I feel like Leo in Titanic. 'Course, it only takes one pothole to snap me out of that little fantasy, and I hold on tight.

Thinking of things" is but a special way of dealing with them; but, as is obvious, it is a secondary manner of doing so and thus presupposes another [i.e., the primordial one]. The fundamental error—the "intellectualist" error—committed in Greece and modern Europe is tantamount to presupposing the opposite and to regarding one's intellectual manner of relating to things as one's primordial way of living. Descartes thus dared to define a human being, that is, the one living or "self," as une chose qui pense d'autres choses ["a thing that thinks of other things"]. That's done it! As if living were just being engaged in thinking of things! What about stumbling on them?

You spend your whole life chasing after some illusion you think is real, only to realize you’re a damned fool, and that if you reach any further, you’ll drown.” He let go of her arms. Rin turned around to face him. “Suni . . .” “Altan liked that story,” he said. “I first heard it from him. He told it whenever he needed to calm me down. Said it would help if I thought of the Monkey King as just another person, someone gullible and foolish, and not a god.

She would tell Pipaji and Dulin that they had done well. She would tell Suni, Baji, and Ramsa that she was sorry. She would tell Altan that he was right. She would tell Master Jiang thank you. And she would promise them all that she would make their sacrifice worth it.

The goal of pyrrhonist skepticism according to Sextus Empiricus is ataraxia (peace of mind) through epoche, the suspension of dogmatic judgments. Dogmatic judgments concern things non-evident, most important any alleged truth about things beyond or behind their appearance.

The Days Take Root in Stone" My days take root in stones. Growing causes so much pain. But the blueness above them is altogether more ethereal, purer. As with slender, gnarled branches which tarries a while and is gone they would weave a heaven over me, and over my silence.

For Whitehead the final service God does for us is also the final service we do for God, that our ephemeral, mortal lives on earth shall have abiding significance as ideally prehended in the consequent nature of God. In this philosophy the aim of life is quite literally to enhance the glory of God, meaning the beauty of the creation as enjoyed by God.

Redzi, ja tu pieradināsi suni rīt kartupeļus un pēc tam noliksi tam priekšā gaļu, tas tik un tā grābs ciet gaļu, tāpēc ka tāda ir suņa daba. Un, ja tu dosi cilvēkam kaut drusciņ varas, ar viņu būs tāpat, viņš grābs to ciet. Tas ir dabiski, jo cilvēks ir un paliek divkājains lopiņš, un tas mazumiņš godprātības arī viņam klāj tikai virspusi – kā maizes šķēli klāj plāna tauku kārtiņa.

Tabiattan hiçbir zaman bir tiyatro intibaı almamıştı. Anlatalım: Bir piyes seyrederken o piyesin içine giren, dekorla, yalancı rüzgârla, kımıldayan mor ışıkla bizi korkutan rejisördür. Bir suni hava içinde muhayyilemiz binalarını kurar, gecelerini bina eder, korkusunu rüzgârla ve mor bir ay ışığı ile getirir, içimize bırakır. Fakat hiçbir zaman, dışarıda tabiatın içinde aynı rüzgârı, o tiyatrodaki suni rüzgârı, o koltukta duyduğumuz korkuyu ve iç ezilmesini duymayız. Belki aynı vakalar, aynı hadiseler dışarıda da geçer. Hatta başımızdan geçer. Fakat tiyatrodaki gibi kompoze bir halde değil.

Iubirea este explozia stării de bine provenite din interiorul meu. E momentul în care sunt așa de fericită încât soarele îmi pare mai strălucitor și parcă și griul cerului îmi pare mai luminos. Momentul în care mă trezesc zâmbind fără motiv. Când nebuniile mă cuprind și dansez cu veselia. Când nu îmi permit să mă supăr pentru a nu îmi strica starea de bine. Când dependența de persoana iubită e bolnăvicioasă. Când mergi aiurea pe stradă și lumea te privește ciudat dar tu ești prea extaziată ca să poți observa. Când abia ce te-ai despărțit de persoana iubită dar deja îți e dor de ea. Atunci când îl suni noaptea târziu doar pentru a-i auzi vocea. Momentul acela minunat că te pierzi la o singură privire de a lui și chiar și după un an reușește să te surprindă. Când te face să te îndrăgostești din nou și din nou de el, la fiecare întrevedere.

Wilderness by Carl Sandburg There is a wolf in me . . . fangs pointed for tearing gashes . . . a red tongue for raw meat . . . and the hot lapping of blood—I keep this wolf because the wilderness gave it to me and the wilderness will not let it go. There is a fox in me . . . a silver-gray fox . . . I sniff and guess . . . I pick things out of the wind and air . . . I nose in the dark night and take sleepers and eat them and hide the feathers . . . I circle and loop and double-cross. There is a hog in me . . . a snout and a belly . . . a machinery for eating and grunting . . . a machinery for sleeping satisfied in the sun—I got this too from the wilderness and the wilderness will not let it go. There is a fish in me . . . I know I came from salt-blue water-gates . . . I scurried with shoals of herring . . . I blew waterspouts with porpoises . . . before land was . . . before the water went down . . . before Noah . . . before the first chapter of Genesis. There is a baboon in me . . . clambering-clawed . . . dog-faced . . . yawping a galoot’s hunger . . . hairy under the armpits . . . here are the hawk-eyed hankering men . . . here are the blonde and blue-eyed women . . . here they hide curled asleep waiting . . . ready to snarl and kill . . . ready to sing and give milk . . . waiting—I keep the baboon because the wilderness says so. There is an eagle in me and a mockingbird . . . and the eagle flies among the Rocky Mountains of my dreams and fights among the Sierra crags of what I want . . . and the mockingbird warbles in the early forenoon before the dew is gone, warbles in the underbrush of my Chattanoogas of hope, gushes over the blue Ozark foothills of my wishes—And I got the eagle and the mockingbird from the wilderness. O, I got a zoo, I got a menagerie, inside my ribs, under my bony head, under my red-valve heart—and I got something else: it is a man-child heart, a woman-child heart: it is a father and mother and lover: it came from God-Knows-Where: it is going to God-Knows-Where—For I am the keeper of the zoo: I say yes and no: I sing and kill and work: I am a pal of the world: I came from the wilderness.

Belli ki birisi piramitleri akılda bulundurmamızı istemiş çünkü piramit sembolü düzenli olarak ellediğimiz ya da gözlemlediğimiz şeylerde dikkat çekici bir biçimde yer alıyor. Herhangi bir gün içinde piyasada iki milyardan fazla bir dolarlık banknot dolaşır. Yüzyılın büyük bir bölümünde Amerika Birleşik Devletleri'nde içilen sigaraların yarısı Camel idi, yani yılda aşağı yukarı otuz milyar. Piramitlerin modern çağın en popüler iki nesnesini süslemesinin rastlantısal bir seçim olma ihtimali zayıf. Birisi dolaların ve sigaraların geniş çapta dolaşımda olacağını biliyordu ve piramitlerin de onlarla birlikte gezmesini sağlamıştı. Orijinal yapılardan mesafe ve zaman nedeniyle ayrı düşen bir kültüre piramitlerin, eğer almasını öğrenirsen bize verecek değerli bir şeye sahip oldukları hatırlatılacaktı. .... Gerçek hükümetler gece geç saatlerde, İran halılarının en zengin örnekleriyle döşeli penceresiz odalarda yıllanmış konyaklar ve Havana puroları içerek toplantı yapıyorlardı. .... Yirminci yüzyılın son çeyreğinin anonim barbarları gibi- .... Hakikat tınısı seslerin en güzelidir; gerçi kimi kadınlar yatakta kesinlikle onunla boy ölçüşecek gürültüler çıkarır. .... Berberiler şuna inanırdı: Mezarda bellek bulunmadığına göre defin yığınından alınan toprak insanın üzüntülerini, bilhassa mutsuz aşkın yol açtığı kalp kırıklığını unutmasına yardımcı olabilirdi. .... Esasen kitle güdülerini düzenlemek, yönlendirmek ve tatmin etmek üzere tasarlanmış bu toplumda insanın birey olarak sahip olduğu sessiz bölgelere sunulacak ne var? Din? Sanat? Doğa? Hayır, kilise, dini standart bir halk gösterisine dönüştürmüştür, müze de aynısını sanat için yapmıştır. Grand Canyon ile Niagara Şelaleleri'ne o kadar çok bakılmıştır ki, bu yerler bitkin düşmüş çok fazla sayıda aptal göz tarafından emilerek içleri boşaltılmıştır. İnsanın birey olarak sahp olduğu sessiz bölgelere sunulacak ne var? Geceyarısı kağır tabaka soğuk tavuk kemiğine ne dersiniz, emriniz doğrultusunda uzayan ya da kısalan alev rengi ruja ne dersiniz, hiç tanımadığınız bir "kuş" tarafından terk edilmiş suni köpükten bir kuş yuvasına ne dersiniz, sağanak yağmurda arabayla evinize giderken birbirini boş yere izleyen bir çift sileceğe ne dersiniz, sinemada koltuğun altından ayakkabınıza değen bir şeye ne dersiniz, körelmiş kurşunkalemlere, şirin çatallara, tombul küçük radyolara, kutular dolusu kravata ve küvet başında duran banyo köpüklerine ne dersiniz? Evet otistik görüş ile deneysel dünya arasındaki bağı kuran, bu şeylerdir, bu uçurtma ipleridir, zeytinyağı şişeleridir ve meyveli şeker ezmeleriyle dolu Sevgililer Günü kalpleridir. Bu şeyleri hakiki gizemli ışıklarında göstermektir Ay'ın amacı. .... İnsan vücudundan büyük nesneler aleni olma niteliği taşır. Ay, bir şey ne kadar aleni olabilirse o kadar alenidir. Fakat Ay, mahremiyet duygusu uyandırmakta nadiren başarısızlığa uğrar. .... Aramak, akılsız, nevrotik, deliye dönmüş bir halde ya da korkakça yapıldığında bir saklanma biçimi olabilir. .... -Sen de benim düşündüğümü mü düşünüyorsun? -Sanmam. Domates kelimesinin kökenini düşünüyordum. .... Haliyle çok yağmur yağıyordu. Meşhur Seattle yağmuru. Aşk, kalıcı olacaksa ayaklarının ıslanmasına hazırlıklı olmalıydı. .... Mutlu bir çocukluğa sahip olmak için asla geç değil.

Although the military may have contributed to hazing in all fraternities, BGF hazing seems to have become the most physically intense variation of the practice. The first of the 241 WGFcases Nuwer reported occurred in 1873 at Cornell University (Ithaca, New York). The first military case was the 1900 case cited involving MacArthur. The first BGF cases do not appear until 1977. Glaringly, between 1977 and 1990, BGFs are cited for the same number of hazing cases as military academies are in a ninety-year span. Furthermore, only 23 percent of the reported military cases involved physical abuse. In contrast, almost 94 percent of the black cases involved physical abuse—with all four deaths caused by physical hazing. Clearly, I do not contend that physical hazing only occurs in BGFs. Nuwer’s study illustrates that this is not the case. Additionally, men who seek to join organizations such as fraternities and the military through violent means probably belong to a particular personality group. Admittedly, membership in this personality group crosses racial and organizational lines. I want to emphasize that men who seek affiliation with hazing fraternities or even high-risk units of the military are not totally coerced, but are largely self-selected. The striking point of departure is that, at least where fraternal orders are concerned, a higher frequency of this type of personality seems to be found among black men than any other group under consideration here. If true, this helps to explain why the prevalence of physical hazing in BGFs is much higher than in WGFs or even the military. Certainly, an important epistemological question must follow such an assertion. If, in fact, more black men are in this personality group, how did they come to be this way? This is an issue of paramount importance that chapter six engages in depth.

There has been much controversy about the numbers of those imprisoned and killed at various times in the Stalin years, but the opening of the archives has led to some convergence towards a middle (but still horrific) figure, some millions fewer than the earlier highest estimates and some millions more than the estimates of those who downplayed the scale of Stalin’s terror. Ronald Suny, the editor of a recent major volume on twentieth-century Russian history, suggests that the ‘total number of lives destroyed by the Stalinist regime in the 1930s is closer to 10–11 million than the 20–30 million estimated earlier’.68 Anne Applebaum, the author of a detailed study of political prisoners in the Soviet Union, arrives at a figure of 28.7 million forced labourers over the whole Soviet period. She includes in that number the ‘special exiles’, such as ‘kulaks’ and particular nationalities, among them the Tatars and Volga Germans, who were deported during World War Two. Applebaum notes that a figure of around 786,000 political executions between 1934 and 1953 is now quite widely accepted, although her own view is that the true figure is probably significantly higher than that number.69 The Russian non-governmental organization Memorial, dedicated to investigating the cases of repression in the Soviet period, more recently came up with the figure of 1.7 million people arrested in 1937–38 alone, of whom, they say, at least 818,000 were shot.70

Whether mental, moral, or financial, a poor white person’s impoverished situation must be the result of her own failure: her refusal to work, her lack of intelligence, and her failure to adopt a proper work ethic.

What Morrison’s remark underscores is the blurring of boundaries between black and white that white trash represents. Clinton’s perceived blackness comes from being white trash: white-skinned and poor, with crude culinary tastes, and raised in a defective family in the South.

BUILD TRUST BY OPENING UP. Learning what an employee cares about helps build a relationship of trust. Psychologist Arthur Aron of SUNY Stony Brook discovered that asking participants in an experiment to share their deepest feelings and beliefs for a single hour could generate the same sense of trust and intimacy that typically takes weeks, months, or years to form.6 Direct questions like “Who’s the best coworker you ever worked with?” and “What is your proudest career moment?” help break down emotional distance.

The obsession with originality is a *coarse* scholarly egotism. Whoever is incapable of treating every foreign thought as though it were his own, and a personal thought as though it were foreign—is no true scholar.

İnsanların her türlü özgürlüğü PKK tarafından vesayet altına alınmıştır. PKK, insanların mülkiyet hakkına tecavüz etmekte, köyleri yakmakta, hayvanları boğazlamaktadır. O halde gerçekten insan hakları ihlali vardır. Bu insan haklarına, PKK yatakçıları ve işbirlikçileri gözaltına alındığında bir takım kişiler sahip çıkmakta; PKK denilen melanet örgütü, arkadaşları ile ava giden polis memurunu yakalayıp sorgu sırasında teker teker kollarını ve ayaklarını kestiği zaman sahip çıkmamaktadırlar. İzinden dönen erler elleri arkadan bağlanarak, kafa derileri yüzülmek suretiyle öldürülmekte, Subaylar şehirler arası yollarda otobüslerden kadın ve çocuklarının yanından alınarak kurşuna dizilmekte gene insan haklarından bahseden olmamaktadır. Güneydoğu, batıda üretileni tüketmekten başka bir şey yapamaz hale getirilmiştir. Karayollarının kenarları arıcılık, hayvancılık adı altında devletten alınan milyarlarca liranın heba edildiği içi boş biriket bina döküntüleriyle doludur. Örnekleri fazla uzatmayalım, Türkiye Cumhuriyeti'nin batısındaki yasalar Güneydoğu'ya uğramamıştır. Yanlışlıkla yolu düşenler ise metruk hale getirilmiştir. Bu düzensizlik giderek ayrı bir kültür ortamı yaratmıştır. Bu bölgede Türkiye Cumhuriyeti'nin örgütlenme sorunu vardır. Mevcut ekonomik, kültürel, hukuksal, sosyal, eğitsel ve idari kurumlarıyla ayrılıkçı Kürtçülük olayına çözüm getirmeye çalışmak, hüsrana uğramak; kısaca ve açıkça bölgede çok yakın zamanda Türkiye Cumhuriyeti varlığının son bulması demektir. Hiç kimse teröre karşı olduğunu söylemekle bu olayları önleyemeyecektir. Bölgede PKK örgütüne ihanetin cezası ölüm, devlete ihanetin cezası DİYARBAKIR 1 nolu Tutukevinde "AKADEMİK PKK KARİYERİ" yapmaktır. Böyle bir ortamda TC varlığının giderek son bulacağını söylemek için falcı olmaya hiç gerek yoktur. İşin gerçeği bu olayın kökleri içerde, dalları dışardadır. Üstelik bu olay Osmanlı ve Cumhuriyet dönemi isyanlarına da hiç benzememektedir. Mevcut çapraşık durumda, halkın da devlete verecek desteği kalmamıştır. Halk, devletin tüm örgütlerince desteklenir ve korunursa, mukabil destek ve yandaşlık söz konusu olabilir. Yukarda vermiş olduğumuz çarpıcı fakat çirkin örneklerde rol alan Güneydoğu insanı bu rolü bilerek ve isteyerek üstlenmiş değildir. Bazı amatör yöneticiler, hantal ve çıkarcı kadrolarla bölge insanına bu rolü vermişlerdir.. Bölgedeki mevcut suni ve çarpık şehirleşme sonucunda, oluşan yoğun işsiz-güçsüzler ordusu PKK'nın "SINIFSAL KİN" ve "ULUSAL KİN" temalarına açık olarak çiğ gibi büyümektedir. Suni şehirleşme sürecinde kırsaldan şehirlere göçlerle birlikte muazzam bir başkaldırma potansiyeli mevcuttur. Örgütlenme sorunu, TC görevlerinin en önde gelen ve diğer sorunlarla görevlerin başarılmasında temel teşkil eden sorundur.

By the time Rockefeller left office in 1973, SUNY was the world’s largest university system, with a quarter million students attending classes on sixty-four campuses. For

Psychologist Arthur Aron of SUNY Stony Brook discovered that asking participants in an experiment to share their deepest feelings and beliefs for a single hour could generate the same sense of trust and intimacy that typically takes weeks, months, or years to form.

As a candidate for governor, he vowed renewed support for the State University of New York (SUNY)—in truth hardly a university at all, but an undistinguished jumble of twenty-nine teachers colleges, agricultural schools, technical institutes, and medical schools, the entire underfunded system serving thirty-nine thousand students. Only one institution of the lot, Binghamton’s Harpur College, bestowed a liberal arts degree.

The social construction of public administration concerns itself less with how policy

But the light of the European Enlightenment today shines so bright that it covers up much more than it reveals. It is like vision during the day and during the clear night; we can see many details of our earth very clearly by sunlight, which we would not see by the light of the stars or of the moon at night. But during that process of seeing by sunlight we give up the possibility of seeing the night sky with its galazies of stars, the other planets, and the moon. It is only as the daylight fades and the dusk begins to obscure much of the detail we see by day, that the night sky with all its grandeur and splendor comes into view. Our European Enlightenment is something like the daylight, which makes us see many things that we would not have seen without its help; but in that very process of opening up a detailed and clear vision of some things, the daylight, by its very brightness, eclipses the stunningly vast expanse of the billions of galaxies that lie around. It is too bright a light, this European Enlightenment and its critical rationality. If we lived all twenty four hours by sunlight we would miss out on most of reality, which "comes to light" only when the sunlight is dimmed, and when even the moon's reflection of the sunlight is not too forceful." -Paulos Mar Gregorios "A Light Too Bright; The Enlightenment Today

There was certainly a battle, but I get the sense that you are referring to something very specific.” “There is only one battle.” “One?” I asked, curious. His eyes flashed, and he looked straight at me. “Union or separation,” he said definitively. “Once again, sir, you have my undivided attention.” “Indeed,” John boomed, as if he had been given permission to hold forth. “The Greeks and the Pharisees make the same mistake, though in different ways—a large mistake,” he exclaimed, with a sigh of lament, “and apparently these Gnostics are their children.” I knew to the core of my soul that we had arrived at the heart of everything. I could see it in his face and in the way he held his head. I was not sure what he meant by union or separation, but it was clear that to him this was the crosshairs of the cosmos. “I think I could come up with some reasonable ideas about the connections between the Greeks and the Gnostics, but how could the Pharisees be connected?” “The truth of all truths: Jesus. Jesus in his Father and us in him. Without Jesus, what do you have?” “Not much, I reckon. Just ourselves.” “Ourselves and ideas of separation from God,” St. John declared in his most authoritative apostolic tone. “Listen, young Aidan.” And as I did, I felt that my world was about to be shattered. “The assumption of separation is the great darkness.” His words hit me like a blow to my gut, but before I could recover he continued on. “Then, you see, we have to find our way to God. The Greeks offer their way through their minds; the Pharisees offer theirs through external rules. This is Ophis’s chief trick—blind us to how close the Lord is, closer than breath: we’re in him, and he’s in us. Ophis deceives the nations by one lie—separation. Our joy”—his face lit up like the rising sun—“is to tell the truth, let the light shine—and persevere the tribulation of enlightenment.” “Wow,

Amar es creer, de manera por completo ingenua –y ésta es una ingenuidad preciosa–, que el otro, la persona que amamos, algún día podrá colmarnos.

Çiko 8Rahmetli dedem bana Çiko derdi) 2. Cihan Harbinde Hitler Almanya'sı her gün bir memleketi istila eder ve istila ettiği ülkenin başka ülkede bulunan elçiliklerinin de arazisini talep ederdi. Çekoslavakya işgalinden sonra Alman Büyükelçi Türkiye'den Çekoslovakya Büyükelçilik binasın istedi. Hükümet uygun bulup verdi. Polonya'nın işgalinden sonra ise bu kez Alman Büyükelçi, Büyükelçiliklerinin hemen yanında bulunan Polonya Büyükelçilik binası ve arazisini talep etti. Bu istek Cumhurbaşkanı İsmet İnönü tarafından reddedildi. İsmet Paşa'nın bu davranışı unutulmazdı. Polonyalılar da bunu unutmadılar ve Tunalı Hilmi Caddesi ile İran Caddesi arasında kalan bölümde kendilerine ait olan şu kocaman bahçenin bir bölümünü park yapılmak üzere 1960 senesinde Ankara Belediyesine bağışladılar. Çiko Polonya Büyükelçiliğinin bahçesi çok büyüktü ve içinden de küçük bir dere geçerdi. Bu derenin kıyısında kavak ağaçları bulunurdu. Zaten "Kavaklıdere" ismi de buradan gelirdi. Park yapılmak için bağışlanan bahçede yüzyıllık ağaçlar vardı. İşte bak gölgesinde durduğumuz şu ağaçları görüyor musun senden de benden de büyükler. Şuradaki içinde kuğuların olduğu göl derenin suyundan oluşturulan bir suni göl. İşte simit attığın şu kuğular da bizim ülkemize çok uzak olan Çin diye bir ülkeden hediye olarak gönderildi. Kuğulu Parkın öyküsü budur Çikom" diye anlatmıştı Kuğulu Parkın öyküsünü rahmetli dedem.

The overriding problem with BGFs is not rooted in the fact that they are Greek-letter organizations with unique practices or that their written rituals somehow mandate violent behavior (as is evidenced by the death of Michael Davis in spite of ritualistic alterations). BGFs have historically been concerned with the construction of a particular black American male identity that affirms and continuously reaffirms black manhood. Unfortunately, violent physical struggle has come to be regarded as a key ingredient in building this manhood.

Black collegians created BGFs in an effort to provide the interpersonal, social, educational, and professional support denied to them in many U.S. social and political structures, but they did not autonomously create the process of violent initiation.

The dependence on the physical often occurs because many black men feel (rightfully or wrongfully) that they are not privy to the same opportunities to define themselves as their white counterparts in U.S. society. This perception (and reality) is explored in depth in later chapters. Before reaching these passages, however, I hope the reader will temporarily accept my hypothesis that social and political marginalization helps to promote the black man’s search for alternate arenas in which he can be regarded as a man. One way to define manhood that has emerged, particularly in black intraracial interaction, is to be physically dominant or able to withstand physical abuse. In this manner, physical toughness eventually can be equated with manliness and this phenomenon carries over into BGFs. This reality helps to explain why many individuals continue to submit to hazing—they feel that it affirms their toughness and manhood.

Brytyjski pisarz Orwell dopiero za jedenaście lat ogłosi drukiem zasady życia pod okiem Wielkiego Brata, ale Jan wyprzedza światową literaturę. Wpada na pomysł, aby stworzyć coś, czego jeszcze nie było: ruchome, śledzące pracowników biuro. Swoją kancelarię umieszcza w przeszklonej windzie, która sunie wzdłuż wieżowca. (Kabina 5 x 5 metrów, umywalka z ciepłą wodą, radio, klimatyzacja). Nie‍ musi wychodzić z windy, nie musi iść po schodach. Kancelaria zatrzymuje się na przykład na piętrze trzynastym, ściana budynku odsuwa się na bok i ze swojej ruchomej sali tronowej Jan Antonín Bata widzi pracujących ludzi. Mówi,‍ że to także dla ich dobra: aby przyjść do szefa, nie muszą poświęcać wiele czasu. Jeśli zajdzie taka potrzeba, kancelaria za chwilę może pojawić się na innym piętrze.

University of Havana Student protests, which actually led to the closure of the university, helped to shape Autonomy for Cuba’s university system. After the school reopened in 1959 the government’s policy was to not interfere with school affairs. On November 27, 2007, five thousand people signed a petition insisting on autonomy from the state as well as freedom of expression for the island nations’ universities and thus, this autonomy was even granted by the present Communist government. The concept of “University Students without Borders” was endorsed by both the students and faculty members, representing universities in the provinces throughout Cuba. The State of New York University (SUNY) in Albany, now offers their students the opportunity to pursue courses in Cuban history, culture and politics. Most of these courses, as well as intensive Spanish language classes, are taught to foreign students in Cuba.

Neuroscience has discovered that a key part of the brain that processes emotion is the “mammalian brain” or limbic system that we share with other mammals, though not with reptiles and lower life-forms. The warm, emotional bond between a dog and its owner, for example, transcends species. In contrast, any bond between a snake and its owner will be strictly one-way.

The Path of love I will enter into this day with the same intention as the light of the sun.I will linger along the crevices of love. I will carry hope as a lonesome traveller, waiting to share it with a few courageous hearts. For, within these passing moments we do not have long. So, I will always remember that this soft light, this inexhaustible love, is not mine to keep.

Normal science," Kuhn writes about the limitations of such scientific belief systems, "the activity in which most scientists inevitably spend almost all their time, is predicated on the assumption that the scientific community knows what the world is like.

Meğer anneler, doğaları gereği suçluluk duyan canlılar değilmiş. Meğer bu duyu içimize tabiri caizse suni döllemeyle, tarihe adlarını yazdırmış adamlar tarafından özenle ekilmiş .

Meğer anneler, doğaları gereği suçluluk duyan canlılar değilmiş. Meğer bu duygu içimize tabiri caizse suni döllemeyle, tarihe adlarını yazdırmış adamlar tarafından özenle ekilmiş

Hard work and dedication are the rules that Luke Gentil lives by. Luke studied music in high school before going on to get his B.A. in sociology and a minor in philosophy from SUNY Geneseo, a premier public liberal arts school in New York. He is passionate about helping people solve their problems and works in recruiting and humanistic management. In his spare time, you might find Luke playing guitar or piano at a local restaurant in Columbus Ohio where he lives.

Gerçek eğitimin deneyimler yoluyla gerçekleştiğine inanmak tüm deneyimlerin gerçek anlamda veya eş düzeyde eğitici olduğuna inanmak anlamına gelmez. Deneyim ve eğitim birbiriyle doğrudan eşleştirilemez. Çünkü bazı deneyimler yanlış yönde eğiticidir. Başka deneyimlerin gelişmesini engellemek veya sekteye uğratmak gibi bir etkisi olan tüm deneyimler yanlış yönde eğiticidir. Bir deneyim vurdumduymazlığa yol açabilir; duyarlılığın ve tepkiselliğin eksilmesine neden olabilir. Bu durumda gelecekte daha zengin deneyimler elde etme ihtimali sınırlanmış olur. Yine aynı şekilde, başka bir deneyim kişinin özdevinimlilik becerisini belirli bir yönde arttırıp diğer taraftan da aynı kişiyi önceden belirlenmiş bir kalıba sokma eğiliminde olabilir; bu durumda da sonuç yine başka deneyimlerin gerçekleşebileceği alanın daralmasıdır. Bir deneyim bir taraftan çok eğlenceli olabilir, ama diğer taraftan gevşek ve dikkatsiz bir tutum oluşmasına yol açabilir; böyle bir durumdaysa bu tutum, gelecekteki deneyimlerin niteliğini, kişinin bu deneyimlerin vereceği şeylerin tümünü almasını engelleyecek şekilde değiştirir. Benzer şekilde, deneyimler birbirlerinden öylesine kopuk olabilir ki; her biri kendi başına kabul edilebilir ve hatta heyecan verici olsa da, bu deneyimler arasında sayıca giderek artan ve güçlenen bağlar kurulamaz. Bunun sonucu olarak da enerji düzensiz bir şekilde dağılır ve kişi dağınık fikirli olur. Her bir deneyim kendi başına canlı, berrak ve “heyecan verici” olabilir, ancak diğer deneyimlerden kopuk olduğu zaman bu durum suni olarak dağınık, bütünlüğü olmayan ve savruk alışkanlıklar doğurur. Bu tür alışkanlıkların oluşması da gelecekteki deneyimleri kontrol edebilmede yetersizlikle sonuçlanır. Bu durumdaysa, sözkonusu deneyimler ya zevkle ya da hoşnutsuzluk ve isyanla edinilir. Bu tür koşullar altındaysa öz denetimden bahsetmek boşunadır.

 Jesteście mi letni: lecz zimny jest prąd głębokiego poznania. Jak lód mroźne bywają najgłębsze studnie ducha: orzeźwienie cudowne dla dłoni gorących a czynnych.  Czyście nie widzieli nigdy żagla, jak po morzu sunie: uwypuklon w napięciu i drżący od niepohamowania wichrowego pędu?  Niczem żagiel drżący od niepohamowania ducha, ponosi się ma mądrość po morzu — dzika ma mądrość!

Spirituality involves a special kind of relationship between the individual and the cosmos and is, in its essence, a personal and private affair. By comparison, organized religion is institutionalized group activity that takes place in a designated location, a temple or a church, and involves a system of appointed officials who might or might not have had personal experiences of spiritual realities themselves. Once a religion becomes organized, it often completely loses the connection with its spiritual source and becomes a secular institution that exploits human spiritual needs without satisfying them.

Remediation/Rapid Remediation focuses on bridging learning gaps, overcoming challenges, and providing personalized support for struggling students to catch up quickly.

A chain is only as strong as its weakest link, and a definition is only as precise as its most ambiguous term.

There are people in this world, people who are truly sick, people who truly suffer, and you are not sick, you do not suffer, and you don’t ever want to be one of them or make light of others’ trials. And don’t waste food like that. Show respect. You can go without dinner tonight. But”—and Mama smiled her smile that could melt the sun—“I give you an A for creativity. It will serve you one day, you will see, that imagination of yours, that mind. You are special, my special one. Chosen to use your gifts.

One needs to be willing to be personally transformed in order ot access and fully understand most spiritual phenomena. The epistemological significance of such personal transformation cannot be emphasized enough, especially given that the positivist denial of such a requisite is clearly one of the main obstacles of the epistemic legitimization of transpersonal and spiritual claims in the modern West. As Evans (1993) points out, one of the main dogmas of skepticism concerning spiritual realities what he calls ‘impersonalism’: ‘the dogmatic rejection of any truth claim that requires personal transformation to be adequately understood and appraised (124).

Among his peers, Pablo Guzmán had a unique upbringing. He graduated from one of New York’s premier academic high schools, Bronx Science, where students were engaged with the political debates of the day, from the Vietnam War to the meaning of black power, thanks to the influence of a history teacher. Guzmán had also been politicized by his Puerto Rican father and maternal grandfather, who was Cuban. Both saw themselves as members of the black diaspora in the Americas. The job discrimination and racist indignities they endured in the Spanish-speaking Caribbean and in New York turned them into race men committed to the politics of black pride and racial uplift. When Guzmán was a teenager, his father took him to Harlem to hear Malcolm X speak.188 He also remembers that his Afro-Cuban grandfather, Mario Paulino, regularly convened meetings at his home to discuss world politics with a circle of friends, many of whom were likely connected through their experience at the Tuskegee Institute, the historic black American school of industrial training, to which Paulino had applied from Cuba and at which he enrolled in the early 1920s.189 Perhaps because of the strong black politics of his household, Guzmán identified strongly with the black American community, considered joining the BPP, and called himself “Paul.” His “field studies” in Cuernavaca, Mexico, during his freshman year at SUNY Old Westbury, however, awakened him to the significance of his Latin American roots.

Kevin Dowd, a distinguished Sales Consultant hailing from Rochester, NY, started his journey in Utica. An accomplished SUNY College at Oswego alumnus, Kevin excels in sales, earning the President's Club distinction. His passions encompass animal care, golf, basketball, and globetrotting. Kevin finds solace in dog walks, cheers for Syracuse Orange, and dreams of escaping to ocean city MD. With 25 years in sales, he's a beacon of success.

La représentation que l'on a du vieillard est valorisante, celle qu'on se fait de la vieille femme est déplaisante. Si l'on veut vexer profondément quelqu'un, on lui dit bien: "espèce de vieille femme". Si un vieil homme est sage, cultivé, bon, animé de nobles sentiments, il est apprécié à sa juste valeur. Des sentences chargées de sens, même si elles furent gravées en runes sur une pierre antique, gardent intégralement la valeur de leur contenu. Mais si une vieille femme, de son vivant, s'exprime et pense de la manière la plus sage et la plus noble, autant en emporte le vent. Et qui la juge avec bienveillance se contentera de dire: "Dommage qu'elle ne soit pas plus jeune". N'est-il pas honteux que l'on ne prenne en considération les plus nobles qualités, chez une femme, que si elles viennent pimenter l'attrait de son jeune corps? C'est avec tant de mépris, tant de répugnance que l'on regarde la femme âgée, comme si son âge était une faute méritant châtiment. Vous les jeunes, et les encore plus jeunes, vous vieillissez aussi pourtant, et vous voulez vieillir, et vous considérez comme un sort cruel de ne pas vieillir. Pourquoi vous contredisez-vous ainsi?

The more I thought about this developmental scheme, the more something seemed profoundly wrong. I read and reread what I had written, trying to figure out what was so insistently bothering me. In an unflattering moment, it seemed to me that I had stated the case so carefully that I couldn't crack my own argument; and yet something was definitely wrong."32

Contemporary white people cannot separate themselves from their racial history, because that history is now. The racism and white domination found in the days of chattel slavery has changed, but it nonetheless lives in transformed ways in the practices, habits, and lives of white people today.

aapke pyar se bolne pr to hm ye dil b haar baithe the ji thoda or pyar jta dete thoda or pyar jta dete jo suni zindagi bachi h ye b haar he jaate ji

Good white liberals tend to use the fact of a black middle class (sometimes unconsciously, but other times explicitly and consciously) to affirm their belief that the basic structure of liberal society is just and fair. In contrast to the black middle class, however, the existence of white trash threatens both white liberal ideals of opportunity and white liberal assumptions of openness to and acceptance of people who are different than oneself. White trash are not able to perform the same reassuring roles for white liberals as the black middle class, and so white liberals can tend to be more comfortable around black middle-class people than they are around white trash.

Chicago complained of being invaded by Southern hillbillies, as the national publication Harper’s documented in 1958: “The city’s toughest integration problem has nothing to do with the Negroes…. It involves a small army of white Protestant, Early American migrants from the South—who are usually proud, poor, primitive, and fast with a knife.”78 Like white trash, hillbillies were seen by white Northerners as embodying characteristics that had been exclusively associated with blacks.

White trash represent the threatening possibility that a white person could slide into blackness, which would mean for her to lose her racial status by means of losing her class status.

Historically, discussions among Hindu sub-traditions were dialogical, and there was a notable absence of systematic efforts to stamp out other alternative ways of religious thinking. The language of engagement was not militaristic, and differences, though important, were not seen as problematic. It would be a tragedy if, like the opponents of Deepa Mehta’s Fire, Hindus were to privilege a single interpretation of the tradition and hatefully denounce alternative understandings.

Hayatta en zor şey imansız yaşamak değil midir? Bir insan manen ne kadar zayıfsa onda inanmak ihtiyacı o nisbette fazladır. Hayata en ziyade destek olan, en büyük gıdayı veren kuvvet, iman ettiğimiz hülyalar değil mi? Bu hülyaların yalan olduğunu ve dünyada inanılacak hiçbir hakikat olmadığını bilmek ve buna rağmen yaşamak gayretini göstermek, işte en zor hüner... Biz tekamül ettikçe bizi dik tutan suni destekler birer birer düşer. En son gaye, bir şeye dayanmadan sırf kendi kametiyle durabilmektir. Kati bir inziva, kati bir imansızlık.

Il tempio dell'amore Suni, quando sei venuta nel mio tempio? Quando sono entrato nel tuo? Il nostro è un tempio dell'amore intriso di vecchie usanze Suni, abbassa i tuoi occhi cristallini di cerva, Io pettinerò i miei capelli arruffati come un leone. Il nostro amore era semplicemente muto. Ah, giovinezza! Prima che la debole fiamma del cero votivo si spenga Corri verso la porta d'ingresso, Suni. Prima che il buio e il vento entrino prepotenti dalla nostra finestra, Porterò con me il mio eterno amore per te, Scomparendo dalla porta sul retro. Ora, tra i boschi hai un lago accogliente, e io montagne scoscese. [Yun Dong-ju]

In a semi-secularized and rampantly pluralized world in which the hold of objective religious truth is increasingly problematic, but in which religious questions and yearnings are certainly real, mythology is a viable and not ignoble alternative to a stark choice between dogmatic religion and sheer secularism.

Eliade once said in my hearing that the highest human being was the mystic, since he could actually perceive and experience ultimate timeless reality; the second highest was the poet, who could at least express what the mystic saw in adequate language; the third was the historian of religion like himself, who could only record the seeings and the words of the mystic and his poet.

When mathematicians are debating whether there are seven, eleven, or thirteen dimensions to our universe, when astrophysicists are considering whether black holes might be portals to other dimensions and quantum physicists are mapping particles that pop in and out of physical existence, coming from and returning to we know not where, is it really as absurd as Edwards thinks to consider the possibility that our minds may not be restricted to the simple four-dimensional spacetime world we can touch with our fingers and toes?

This life, all of it, led to madness.

It is his incurable illness to regard the accidental as necessary.

But even assuming this: Language would be actually spoken according to all of its directions and possibilities, and were the thrust of an earthquake now immediately to take place so that the whole community was numbed mute by fear, would language then cease to be?

And love is a toxic flame that makes the roads weird and bloody.

in 2007, Suni Williams ran the Boston Marathon in space, which took her only 4 hours and 24 minutes.)

Bu bereketli feyizdir işte âşığın yegâne teselli kaynağı gurbette. Hasret, o kadar yoğunlaşmış, o kadar kesafet kazanmıştır ki varlığında, ete kemiğe bürünmüş, vatan diye görünmüştür ona neredeyse. Bu ise ayrıldığı sevgilisinin değil, bizzat ayrılığın onun içinde müstakil bir varlık kazandığı anlamına gelmiştir. Ayrılık, “yaman kelime”dir; eyvallah. Lakin ya bütün bir çağ, bütün bir insanlık, bütün bir eşya ve dünya sürgüne çıkmışsa, o zaman ayrılık ne mana ifade eder ki? Her şey bir diaspora kasırgasının uğultuları arasında oradan oraya savrulmakta, birer suni uydu gibi, kendisine bir Arşimet noktası yakalayamadan yörüngeden yörüngeye çarpmaktaysa, artık vatan’ın manası da değişmiş değil midir biraz? Vatan, üzerine tohum saçılabilen herhangi bir toprak olarak, kıyamet anında dahi elimizdeki fidanı dikmekle yükümlü olduğumuz anonim bir mekân olmamış mıdır henüz? Şair boşuna dememiştir, “Gâh olur gurbet vatan, gâhi vatan gurbetlenir” diye. Sohbet-i Cânân’dan yayılan altın tozu yüklü elektrik dalgaları, son örneklerinden birisini Konya’da Mevlana türbesinde gördüğümüz Nisan Tası’ndan bozkıra billur damlalar halinde rehavetle dökülür gibi tıpkı, rahmet külçeleri halinde düşüyor giderek daralan kafeslerimize ve vatanımızın nasıl gurbete çıktığını, buna mukabil, gurbetin nasıl vatanlaştığını, vatanlaştırabildiğini cömert bahşişler halinde gönlümüze tutuşturuyor. Evet, azap bulutları, ancak milletine hizmetin ve insanlığın mutluluğunun kara sevdalıları hürmetine rahmete dönüşecektir. Çöl, “en büyük dua olan ıstırap” yüklü azap bulutları sayesinde rahmete yeniden gebe kalacaktır. Çünkü vatan da, gurbet de izafîleşmiştir onun nazarında. Mumdan mânâ kayıklarına binmiş ve ateş ummanlarına açılmıştır. Kur’an gurbettedir, mescid gurbettedir, Müslümanlar gurbettedir ve ilim gurbettedir artık. Bu yerinden oynamaz zannedilen mihverlerin gurbete çıkarıldığı bir delirmiş çağda, yerinde kalmaktan daha azim bir günah tasavvur edilebilir mi? Yine de bir “şey” tutmalı değil midir bizi? Bir tutamak, bir ip, bir “sağlam kulp”, bir… Sohbet-i Canân’dan esen ruh, bize bundan böyle tutunacağımız bir dal, bir “yer” veya bir “şey”in olmaması gerektiğini, bizi ancak bir “yörünge”nin kurtaracağını fısıldamaktadır: mefkûre yörüngesi. Bu yörüngeye girmek veya çıkmak; işte bütün mesele. Her şeyin gurbetten bir şekilde payını aldığı ve diasporadan diasporaya savrulduğu “mâriz” bir çağda bir “şey”, bir “cisim”, bir “yer” şeklinde anlatılamaz artık gaye. Aranan iksir, çağları ve kıtaları silen, önüne konulmuş sınır taşlarını kuş kanadı dokunuşlarıyla eriten o “yörünge” ekseninde şekillenecektir çünkü: Mefkûre yörüngeli yaşayan insanlar lâzım. Mefkûre yörüngeli insanlar, hem kendileri çok büyük bir ideale dilbeste olmuş, hem de hayatlarını o mefkûreye bağlı sürdürmeye azmetmiş insanlardır.. İnsan, gayesiyle insandır. Gayenin bir cismi yoktur; onu tutamazsınız, yakalayamazsınız. Fakat gelin görün ki tutulan, yakalanan, hissedilen ve değerlendirilen şeyler, ancak onun bir buudu olması itibarıyla kıymet kazanır. Hayat, bir mefkûreye, bir gayeye ve gaye-i hayale bağlı olarak değerler üstü değere ulaşır. Mü’minler de, gaye-i hayalleriyle, dar bir hayatta ebedî saadete namzet hale gelirler. Allah’ın rızasını kazanma ideali ve mefkûresiyle onu görme, Cemal-i Mutlak’ı müşahede etme finaline yürürler.