Teaching Remotely Quotes

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There is nothing sane, merciful, heroic, devout, redemptive, wise, holy, loving, peaceful, joyous, righteous, gracious, remotely spiritual, or worthy of praise where mass murder is concerned. We have been in this world long enough to know that by now and to understand that nonviolent conflict resolution informed by mutual compassion is the far better option.
Aberjhani (Splendid Literarium: A Treasury of Stories, Aphorisms, Poems, and Essays)
December stillness, teach me through your trees That loom along the west, one with the land, The veiled evangel of your mysteries. While nightfall, sad and spacious, on the down Deepens, and dusk embues me where I stand, With grave diminishings of green and brown, Speak, roofless Nature, your instinctive words; And let me learn your secret from the sky, Following a flock of steadfast-journeying birds In lone remote migration beating by. December stillness, crossed by twilight roads, Teach me to travel far and bear my loads.
Siegfried Sassoon
Teachers dread nothing so much as unusual characteristics in precocious boys during the initial stages of their adolescence. A certain streak of genius makes an ominous impression on them, for there exists a deep gulf between genius and the teaching profession. Anyone with a touch of genius seems to his teachers a freak from the very first. As far as teachers are concerned, they define young geniuses as those who are bad, disrespectful, smoke at fourteen, fall in love at fifteen, can be found at sixteen hanging out in bars, read forbidden books, write scandalous essays, occasionally stare down a teacher in class, are marked in the attendance book as rebels, and are budding candidates for room-arrest. A schoolmaster will prefer to have a couple of dumbheads in his class than a single genius, and if you regard it objectively, he is of course right. His task is not to produce extravagant intellects but good Latinists, arithmeticians and sober decent folk. The question of who suffers more acutely at the other's hands - the teacher at the boy's, or vice versa - who is more of a tyrant, more of a tormentor, and who profanes parts of the other's soul, student or teacher, is something you cannot examine without remembering your own youth in anger and shame. yet that's not what concerns us here. We have the consolation that among true geniuses the wounds almost always heal. As their personalities develop, they create their art in spite of school. Once dead, and enveloped by the comfortable nimbus of remoteness, they are paraded by the schoolmasters before other generations of students as showpieces and noble examples. Thus the struggle between rule and spirit repeats itself year after year from school to school. The authorities go to infinite pains to nip the few profound or more valuable intellects in the bud. And time and again the ones who are detested by their teachers are frequently punished, the runaways and those expelled, are the ones who afterwards add to society's treasure. But some - and who knows how many? - waste away quiet obstinacy and finally go under.
Hermann Hesse (Beneath the Wheel)
nature. Take courage. Being free is neither difficult nor distant. I know it has often been conceived, perceived and presented to be rare, remote and difficult, but all that is delusion—a great seeming. I don’t know why awakening happens in one heart so completely and in another there is some delay or postponement. I am not deeply concerned about this. But I know that the voice that calls you is true, and where you are being called to is real and true. Heaven is inside your own heart. This is why I am here. I
Mooji (White Fire: Spiritual insights and teachings of advaita zen master Mooji)
The memories which peaceful country scenes call up, are not of this world, nor of its thoughts and hopes. Their gentle influence may teach us how to weave fresh garlands for the graves of those we loved: may purify our thoughts, and bear down before it old enmity and hatred; but beneath all this, there lingers, in the least reflective mind, a vague and half-formed consciousness of having held such feelings long before, in some remote and distant time, which calls upon solemn thoughts of distant times to come, and bends down pride and worldliness beneath it.
Charles Dickens (Oliver Twist)
I hate that my life is teaching me that I can only be loved if I put my love out of reach and just drift above people until they love my remoteness.
Helen Oyeyemi
Speak, roofless Nature, your instinctive words; And let me learn your secret from the sky, Following a flock of steadfast-journeying birds In lone remote migration beating by. December stillness, crossed by twilight roads, Teach me to travel far and bear my loads.
Siegfried Sassoon
She took a puff, put the cigarette in the ashtray and stared at it. Without looking up, she said, But do you believe in love, Mr Evans? She rolled the cigarette end around in the ash tray. Do you? Outside, he thought, beyond this mountain and its snow, there was a world of countless millions of people. He could see them in their cities, in the heat and the light. And he could see this house, so remote and isolated, so far away, and he had a feeling that it once must have seemed to her and Jack, if only for a short time, like the universe with the two of them at its centre. And for a moment he was at the King of Cornwall with Amy in the room they thought of as theirs—with the sea and the sun and the shadows, with the white paint flaking off the French doors and with their rusty lock, with the breezes late of an afternoon and of a night the sound of the waves breaking—and he remembered how that too had once seemed the centre of the universe. I don’t, she said. No, I don’t. It’s too small a word, don’t you think, Mr Evans? I have a friend in Fern Tree who teaches piano. Very musical, she is. I’m tone-deaf myself. But one day she was telling me how every room has a note. You just have to find it. She started warbling away, up and down. And suddenly one note came back to us, just bounced back off the walls and rose from the floor and filled the place with this perfect hum. This beautiful sound. Like you’ve thrown a plum and an orchard comes back at you. You wouldn’t believe it, Mr Evans. These two completely different things, a note and a room, finding each other. It sounded … right. Am I being ridiculous? Do you think that’s what we mean by love, Mr Evans? The note that comes back to you? That finds you even when you don’t want to be found? That one day you find someone, and everything they are comes back to you in a strange way that hums? That fits. That’s beautiful. I’m not explaining myself at all well, am I? she said. I’m not very good with words. But that’s what we were. Jack and me. We didn’t really know each other. I’m not sure if I liked everything about him. I suppose some things about me annoyed him. But I was that room and he was that note and now he’s gone. And everything is silent.
Richard Flanagan (The Narrow Road to the Deep North)
When a teacher is a friend/relatable; it creates an invisible layer of accountability. Making the student a better student and in turn the teacher a better teacher.
Ethan Castro
I began scribbling in notebooks and notebooks, trying to write my way into being since I never saw anyone who looked like me in books, movies, or videos. None of this writing was what I would remotely call poetry, but I know it had a lyric register. I was teaching myself (and badly copying) metaphor. I was figuring out the delight and pop of music, and the electricity on my tongue when I read out loud. I was at the surface again. I was once more the girl who had begged my parents and principal to let me start school a whole year early. And I was hungry.
Aimee Nezhukumatathil (World of Wonders: In Praise of Fireflies, Whale Sharks, and Other Astonishments)
Background knowledge is one reason children who read the most bring the largest amount of information to the learning table and thus understand more of what the teacher or the textbook is teaching. Children whose families take them to museums and zoos, who visit historic sites, who travel abroad, or who camp in remote areas accumulate huge chunks of background knowledge without even studying.
Jim Trelease (The Read-Aloud Handbook)
They never knew, about that or why I left. Their own innocence, the reason I couldn’t tell them; perilous innocence, closing them in glass, their articial garden, greenhouse. They didn’t teach us about evil, they didn’t understand about it, how could I describe it to them? They were from another age, prehistoric, when everyone got married and had a family, children growing in the yard like sunowers; remote as Eskimoes or mastodons.
Margaret Atwood (Surfacing)
there exists a deep gulf between genius and the teaching profession. Anyone with a touch of genius seems to his teachers a freak from the very first. As far as teachers are concerned, they define young geniuses as those who are bad, disrespectful, smoke at fourteen, fall in love at fifteen, can be found at sixteen hanging out in bars, read forbidden books, write scandalous essays, occasionally stare down a teacher in class, are marked in the attendance book as rebels, and are budding candidates for room-arrest. A school master will prefer to have a couple of dumbheads in class than a … genius. … His task is not to produce extravagant intellectuals but good Latinists, arimeticians and sober decent folk. … We have the consolation that among true geniuses the wounds always heal. … they create their art in spite of school. Once dead and enveloped by the comfortable nimbus of remoteness, they are paraded by the schoolmasters before other generations of students as showpieces and noble examples. … Time and again the ones who are detested by their teachers … are afterwards the ones who add to society's treasure.
Hermann Hesse (Beneath the Wheel)
Are you falling asleep before midnight?" Cassie leaned over the edge of the couch to look at Jack. He was stretched out on the floor, his head resting against a pillow near the center of the couch, his eyes closed. She was now wide awake and headache free. He wasn't in so good a shape. "The new year is eighteen minutes away." "Come kiss me awake in seventeen minutes." She blinked at that lazy suggestion, gave a quick grin, and dropped Benji on his chest. He opened one eye to look up at her as he settled his hand lightly on the kitten. "That's a no?" She smiled. She was looking forward to dating him, but she was smart enough to know he'd value more what he had to work at. He sighed. "That was a no. How much longer am I going to be on the fence with you?" "Is that a rhetorical question or do you want an answer?" If this was the right relationship God had for her future, time taken now would improve it, not hurt it. She was ready to admit she was tired of being alone. He scratched Benji under the chin and the kitten curled up on his chest and batted a paw at his hand. "Rhetorical. I'd hate to get my hopes up." She leaned her chin against her hand, looking down at him. "I like you, Jack." "You just figured that out?" "I'll like you more when you catch my mouse." "The only way we are going to catch T.J. is to turn this place into a cheese factory and help her get so fat and slow that she can no longer run and hide." Or you could move your left hand about three inches to the right right and catch her." Jack opened one eye and glanced toward his left. The white mouse was sitting motionless beside the plate he had set down earlier. "Let her have the cheeseburger. You put mustard on it." "You're horrible." He smiled. "I'm serious." "So am I." Jack leaned over, caught Cassie's foot, and tumbled her to the floor. "Oops." "That wasn't fair. You scared my mouse." Jack set the kitten on the floor. "Benji, go get her mouse." The kitten took off after it. "You're teaching her to be a mouser." "Working on it. Come here. You owe me a kiss for the new year." "Do I?" She reached over to the bowl of chocolates on the table and unwrapped a kiss. She popped the chocolate kiss into his mouth. "I called your bluff." He smiled and rubbed his hand across her forearm braced against his chest. "That will last me until next year." She glanced at the muted television. "That's two minutes away." "Two minutes to put this year behind us." He slid one arm behind his head, adjusting the pillow. She patted his chest with her hand. "That shouldn't take long." She felt him laugh. "It ended up being a very good year," she offered. "Next year will be even better." "Really? Promise?" "Absolutely." He reached behind her ear and a gold coin reappeared. "What do you think? Heads you say yes when I ask you out, tails you say no?" She grinned at the idea. "Are you cheating again?" She took the coin. "This one isn't edible," she realized, disappointed. And then she turned it over. "A real two-headed coin?" "A rare find." He smiled. "Like you." "That sounds like a bit of honey." "I'm good at being mushy." "Oh, really?" He glanced over her shoulder. "Turn up the TV. There's the countdown." She grabbed for the remote and hit the wrong button. The TV came on full volume just as the fireworks went off. Benji went racing past them spooked by the noise to dive under the collar of the jacket Jack had tossed on the floor. The white mouse scurried to run into the jacket sleeve. "Tell me I didn't see what I think I just did." "I won't tell you," Jack agreed, amused. He watched the jacket move and raised an eyebrow. "Am I supposed to rescue the kitten or the mouse?
Dee Henderson (The Protector (O'Malley, #4))
significantly in his work by psychologist Mary Ainsworth, a Canadian researcher who helped give shape to his ideas and test them. Together, they identified four elements of attachment: •We seek out, monitor, and try to maintain emotional and physical connection with our loved ones. Throughout life, we rely on them to be emotionally accessible, responsive, and engaged with us. •We reach out for our loved ones particularly when we are uncertain, threatened, anxious, or upset. Contact with them gives us a sense of having a safe haven, where we will find comfort and emotional support; this sense of safety teaches us how to regulate our own emotions and how to connect with and trust others. •We miss our loved ones and become extremely upset when they are physically or emotionally remote; this separation anxiety can become intense and incapacitating. Isolation is inherently traumatizing for human beings. •We depend on our loved ones to support us emotionally and be a secure base as we venture into the world and learn and explore. The more we sense that we are effectively connected, the more autonomous and separate we can be.
Sue Johnson (Love Sense: The Revolutionary New Science of Romantic Relationships (The Dr. Sue Johnson Collection Book 2))
We believe that the Christendom era has bequeathed a form of Christianity that has marginalized, spiritualized, domesticated, and emasculated Jesus. The teaching of Jesus is watered down, privatized, and explained away. Jesus is worshipped as a remote kingly figure or a romanticized personal savior. In
Stuart Murray (The Naked Anabaptist: The Bare Essentials of a Radical Faith (Third Way Collection))
PJs use parachuting skills to raid into enemy territory to rescue and save lives; army rangers parachute onto the battle field to kill enemy soldiers and capture ground, while a Green Beret will infiltrate a remote, hostile area to teach the local populace how to fight and defend themselves against an enemy. Recon marines can sneak into enemy territory and learn all their secrets. SEALs are small direct-action-oriented teams that can infiltrate areas by sea air, or land to accomplish their objectives, such as capturing or destroying high value targets. Air force combat controllers call in airstrikes, help seize enemy airfields, and use their air traffic control skills to orchestrate everything from large-scale aerial invasions to small insertions of American planes and soldiers. All of these elite units consider themselves exclusive brotherhoods. Members of these outfits live at the most dangerous extreme of human experience and entrust their lives to each other. They focus on a common mission and share unique experiences of adventure and danger.
William F. Sine (Guardian Angel: Life and Death Adventures with Pararescue, the World's Most Powerful Commando Rescue Force)
This is echoed by King-scott (1996, 295), who warns that unless technology-related issues are integrated into translator-training programmes, there is a real danger that the university teaching of translation may become so remote from practice that it will be marginalized and consequently be widely perceived as irrelevant to the translation task. Tha gap between technological advances and pedagogical practices must be closed.
Lynne Bowker (Computer-Aided Translation Technology: A Practical Introduction (Didactics of Translation))
The chief value of reading is the exercise and discipline it gives the mind - the way it teaches us to think, be intelligently curious about things, recognise general principles under varied individual surfaces, compare and correlate seemingly remote subjects and events, know where and how to get information, appreciate and understand history and our environment, employ judgement and proportion, enjoy genuine art and beauty, and transfer our interest from the trivial and meaningless to the significant.
H.P. Lovecraft (The Dark Brotherhood and Other Pieces)
Jesus taught from the conviction that we human beings are victims of a tragic case of mistaken identity. The person I normally take myself to be—that busy, anxious little “I” so preoccupied with its goals, fears, desires, and issues—is never even remotely the whole of who I am, and to seek the fulfillment of my life at this level means to miss out on the bigger life. This is why, according to his teaching, the one who tries to keep his “life” (i.e., the small one) will lose it, and the one who is willing to lose it will find the real thing.
Cynthia Bourgeault (Centering Prayer and Inner Awakening)
there exists a deep gulf between genius and the teaching profession. Anyone with a touch of genius seems to his teachers a freak from the very first. As far as teachers are concerned, they define young geniuses as those who are bad, disrespectful, smoke at fourteen, fall in love at fifteen, can be found at sixteen hanging out in bars, read forbidden books, write scandalous essays, occasionally stare down a teacher in class, are marked in the attendance book as rebels, and are budding candidates for room-arrest. A school master will prefer to have a couple of dumbheads in class than a […] genius. […] His task is not to produce extravagant intellectuals but good Latinists, arimeticians and sober decent folk. […] We have the consolation that among true geniuses the wounds always heal. […] they create their art in spite of school. Once dead and enveloped by the comfortable nimbus of remoteness, they are paraded by the schoolmasters before other generations of students as showpieces and noble examples. […] [T]ime and again the ones who are detested by their teachers […] are afterwards the ones who add to society's treasure.
Hermann Hesse (Beneath the Wheel)
It was during the 1970s that statisticians decided it would be a good idea to measure banks’ “productivity” in terms of their risk-taking behavior. The more risk, the bigger their slice of the GDP.14 Hardly any wonder, then, that banks have continually upped their lending, egged on by politicians who have been convinced that the financial sector’s slice is every bit as valuable as the whole manufacturing industry. “If banking had been subtracted from the GDP, rather than added to it,” the Financial Times recently reported, “it is plausible to speculate that the financial crisis would never have happened.”15 The CEO who recklessly hawks mortgages and derivatives to lap up millions in bonuses currently contributes more to the GDP than a school packed with teachers or a factory full of car mechanics. We live in a world where the going rule seems to be that the more vital your occupation (cleaning, nursing, teaching), the lower you rate in the GDP. As the Nobel laureate James Tobin said back in 1984, “We are throwing more and more of our resources, including the cream of our youth, into financial activities remote from the production of goods and services, into activities that generate high private rewards disproportionate to their social productivity.”16
Rutger Bregman (Utopia for Realists: And How We Can Get There)
The fields, the lakes, the forests, and the streams, ocean, and all the living things that dwell within the daedal earth; lightning, and rain, earthquake, and fiery flood, and hurricane, the torpor of the year when feeble dreams visit the hidden buds, or dreamless sleep holds every future leaf and flower; the bound with which from that detested trance they leap; the works and ways of man, their death and birth, and that of him and all that his may be; all things that move and breathe with toil and sound are born and die; revolve, subside, and swell. Power dwells apart in its tranquillity, remote, serene, and inaccessible: and this, the naked countenance of earth, on which I gaze, even these primeval mountains teach the adverting mind. The glaciers creep like snakes that watch their prey, from their far fountains, slow rolling on; there, many a precipice frost and the sun in scorn of mortal power have pil'd: dome, pyramid, and pinnacle, a city of death, distinct with many a tower and wall impregnable of beaming ice. Yet not a city, but a flood of ruin is there, that from the boundaries of the sky rolls its perpetual stream; vast pines are strewing its destin'd path, or in the mangled soil branchless and shatter'd stand; the rocks, drawn down from yon remotest waste, have overthrown the limits of the dead and living world, never to be reclaim'd. The dwelling-place of insects, beasts, and birds, becomes its spoil; their food and their retreat for ever gone, so much of life and joy is lost. The race of man flies far in dread; his work and dwelling vanish, like smoke before the tempest's stream, and their place is not known. Below, vast caves shine in the rushing torrents' restless gleam, which from those secret chasms in tumult welling meet in the vale, and one majestic river, the breath and blood of distant lands, for ever rolls its loud waters to the ocean-waves, breathes its swift vapours to the circling air.
Percy Bysshe Shelley
[M]ost Americans are still drawing some water from the Christian well. But a growing number are inventing their own versions of what Christianity means, abandoning the nuances of traditional theology in favor of religions that stroke their egos and indulge or even celebrate their worst impulses. . . . Both doubters and believers stand to lose if religion in the age of heresy turns out to be complicit in our fragmented communities, our collapsing families, our political polarization, and our weakened social ties. Both doubters and believers will inevitably suffer from a religious culture that supplies more moral license than moral correction, more self-satisfaction than self-examination, more comfort than chastisement. . . . Many of the overlapping crises in American life . . . can be traced to the impulse to emphasize one particular element of traditional Christianity—one insight, one doctrine, one teaching or tradition—at the expense of all the others. The goal is always progress: a belief system that’s simpler or more reasonable, more authentic or more up-to-date. Yet the results often vindicate the older Christian synthesis. Heresy sets out to be simpler and more appealing and more rational, but it often ends up being more extreme. . . . The boast of Christian orthodoxy . . . has always been its fidelity to the whole of Jesus. Its dogmas and definitions seek to encompass the seeming contradictions in the gospel narratives rather than evading them. . . . These [heretical] simplifications have usually required telling a somewhat different story about Jesus than the one told across the books of the New Testament. Sometimes this retelling has involved thinning out the Christian canon, eliminating tensions by subtracting them. . . . More often, though, it’s been achieved by straightforwardly rewriting or even inventing crucial portions of the New Testament account. . . . “Religious man was born to be saved,” [Philip Rieff] wrote, but “psychological man is born to be pleased.” . . . In 2005, . . . . Smith and Denton found no evidence of real secularization among their subjects: 97 percent of teenagers professed some sort of belief in the divine, 71 percent reported feeling either “very” or “somewhat” close to God, and the vast majority self-identified as Christian. There was no sign of deep alienation from their parents’ churches, no evidence that the teenagers in the survey were poised to convert outright to Buddhism or Islam, and no sign that real atheism was making deep inroads among the young. But neither was there any evidence of a recognizably orthodox Christian faith. “American Christianity,” Smith and Denton suggested, is “either degenerating into a pathetic version of itself,” or else is “actively being colonized and displaced by a quite different religious faith.” They continued: “Most religious teenagers either do not really comprehend what their own religious traditions say they are supposed to believe, or they do understand it and simply do not care to believe it.” . . . An ego that’s never wounded, never trammeled or traduced—and that’s taught to regard its deepest impulses as the promptings of the divine spirit—can easily turn out to be an ego that never learns sympathy, compassion, or real wisdom. And when contentment becomes an end unto itself, the way that human contents express themselves can look an awful lot like vanity and decadence. . . . For all their claims to ancient wisdom, there’s nothing remotely countercultural about the Tolles and Winfreys and Chopras. They’re telling an affluent, appetitive society exactly what it wants to hear: that all of its deepest desires are really God’s desires, and that He wouldn’t dream of judging. This message encourages us to justify our sins by spiritualizing them. . . . Our vaunted religiosity is real enough, but our ostensible Christian piety doesn’t have the consequences a casual observer might expect. . . . We nod to God, and then we do as we please.
Ross Douthat (Bad Religion: How We Became a Nation of Heretics)
Who can tell how scenes of peace and quietude sink into the minds of pain-worn dwellers in close and noisy places, and carry their own freshness, deep into their jaded hearts! Men who have lived in crowded, pent-up streets, through lives of toil, and who have never wished for change; men, to whom custom has indeed been second nature, and who have come almost to love each brick and stone that formed the narrow boundaries of their daily walks; even they, with the hand of death upon them, have been known to yearn at last for one short glimpse of Nature’s face; and, carried far from the scenes of their old pains and pleasures, have seemed to pass at once into a new state of being. Crawling forth, from day to day, to some green sunny spot, they have had such memories wakened up within them by the sight of sky, and hill and plain, and glistening water, that a foretaste of heaven itself has soothed their quick decline, and they have sunk into their tombs, as peacefully as the sun whose setting they watched from their lonely chamber window but a few hours before, faded from their dim and feeble sight! The memories which peaceful country scenes call up, are not of this world, nor of its thoughts and hopes. Their gentle influence may teach us how to weave fresh garlands for the graves of those we loved: may purify our thoughts, and bear down before it old enmity and hatred; but beneath all this, there lingers, in the least reflective mind, a vague and half-formed consciousness of having held such feelings long before, in some remote and distant time, which calls up solemn thoughts of distant times to come, and bends down pride and worldliness beneath it.
Charles Dickens (Oliver Twist)
Oscar Wilde was born in Dublin, on the 15th October, 1856, so that he is now about twenty-six years of age, but brief as has been his career, it has been full of promise for the future. The son of highly intellectual parents, he has had an exceptional education, has travelled much in wild and remote, through classic lands, and in the course of these journeys has learnt to appreciate the beauties of the old authors, in whose works whilst at college he attained exceptional proficiency. But his naturally enthusiastic temperament teaches him to hope for better in the future than has been achieved in the past, and to see how vast will be the influence of Art and Literature on the coming democracy of Intellect, when education and culture shall have taught men to pride themselves on what they have done, and not alone on the deeds of their ancestors.
Walter Hamilton (The Aesthetic Movement In England)
I'm not the only person who carries a lot of assumptions when I read the Bible, and it can be tough to entertain the idea that the Word of God has different perspectives in it. Biblical apologists spend all their time weaving these different viewpoints into a single frame, in an effort that often looks like squids playing Twister: fascinating, appalling, and hard to follow. We've seen what this approach to history can sow: a destructive oversimplification of the Church's past. Americans treat their national narrative in much this way, too. We simplistically teach a single story in our history classrooms, of brave rebels who left cultures of tyranny and heroically crossed the Atlantic to found a nation built on freedom and justice. When we speak of our national sins, such as the genocide committed on Nation Americans or the brutal, longterm economic extraction of wealth from black bodies via slavery and segregation, we seem to dismiss these troubling matters as things that happened in the remote past but that have been resolved today.
Mike McHargue (Finding God in the Waves: How I Lost My Faith and Found It Again Through Science)
Heresy, in these remote days, always springs from a Jewish or Mosaic root. The false teachers are always teachers of the Law, advocating the Sabbath, circumcision, and other rites. But they do not teach only the Law, and are not to be confounded with the good scribes of Jerusalem, and their Pharisee disciples, absorbed in the canonical Law and its commentaries. They are real theologians, who taking advantage of the comparative indifference of their co-religionists to all but the worship of the Law, devote themselves to doctrinal speculation. And they did not stop there. To the already sufficiently minute observances of the Mosaic Law they added a very definite asceticism, celibacy, vegetarianism, and abstinence from wine. Those amongst them who accepted Christianity, combined with the new doctrines of the Gospel their "Jewish fables," and tried to impose them, together with their austere rule of life, upon new converts. They were, in fact, Judaizing gnostics, who in the primitive churches heralded the inroads of philosophic Gnosticism.
Louis Duchesne (Early History of the Christian Church: From its Foundation to the End of the Fifth Century (Volume I))
He’d just reached the hall when Jane ran out after him. “Dom, wait.” He smiled at her. “What is it, sweeting?” “Thank you.” “For what?” She came up to press a kiss to his cheek. “For letting me question her. For not turning all investigator-like and bellowing questions at her. I know she’ll have to face plenty of that at the trial.” “I’ll keep her out of it if I can, but if the choice is sending him to prison or covering up the scandal--” “You should send him to prison,” she said fiercely. “No question about that.” He chuckled. “You are far more bloodthirsty than I ever would have guessed.” “And more hardy, I hope?” “Definitely.” Her eyes sparkled at him. “Does this mean you’ll make me an honorary Duke’s Man, after all?” “Certainly not,” he said in a falsely stern voice. When she lifted an eyebrow at him, he swept his gaze down her and grinned. “There is nothing remotely manly about you, sweeting. So you’ll have to be an honorary Duke’s Lady.” She beamed at him. “I’m going to remind you of that when I ask you to teach me how to shoot.” His grin faltered. “Teach you to what?” he said as she headed back to Nancy’s room. “Have you gone mad?” Her laughter wafted back to him as she closed the door, and he realized with relief that she was joking. Or was she? Good God. As a wife, Jane was clearly going to be a joy and a trial, a blessing and a curse. Once they married, she was going to throw all his plans into disarray, and all his careful control right out the window. He smiled. He couldn’t wait to begin.
Sabrina Jeffries (If the Viscount Falls (The Duke's Men, #4))
The most productive nation in the world, yet unable to properly feed, clothe and shelter over a third of its population. Vast areas of valuable soil turning to waste land because of neglect, indifference, greed and vandalism. Torn some eighty years ago by the bloodiest civil war in the history of man and yet to this day unable to convince the defeated section of our country of the righteousness of our cause nor able, as liberators and emancipators of the slaves, to give them true freedom and equality, but instead enslaving and degrading our own white brothers. Yes, the industrial North defeated the aristocratic South—the fruits of that victory are now apparent. Wherever there is industry there is ugliness, misery, oppression, gloom and despair. The banks which grew rich by piously teaching us to save, in order to swindle us with our own money, now beg us not to bring our savings to them, threatening to wipe out even that ridiculous interest rate they now offer should we disregard their advice. Three-quarters of the world’s gold lies buried in Kentucky. Inventions which would throw millions more out of work, since by the queer irony of our system every potential boon to the human race is converted into an evil, lie idle on the shelves of the patent office or are bought up and destroyed by the powers that control our destiny. The land, thinly populated and producing in wasteful, haphazard way enormous surpluses of every kind, is deemed by its owners, a mere handful of men, unable to accommodate not only the starving millions of Europe but our own starving hordes. A country which makes itself ridiculous by sending out missionaries to the most remote parts of the globe, asking for pennies of the poor in order to maintain the Christian work of deluded devils who no more represent Christ than I do the Pope, and yet unable through its churches and missions at home to rescue the weak and defeated, the miserable and the oppressed. The hospitals, the insane asylums, the prisons filled to overflowing. Counties, some of them big as a European country, practically uninhabited, owned by an intangible corporation whose tentacles reach everywhere and whose responsibilities nobody can formulate or clarify. A man seated in a comfortable chair in New York, Chicago or San Francisco, a man surrounded by every luxury and yet paralyzed with fear and anxiety, controls the lives and destinies of thousands of men and women whom he has never seen, whom he never wishes to see and whose fate he is thoroughly uninterested in.
Henry Miller (The Air-Conditioned Nightmare)
See especially academia, which has effectively become a hope labor industrial complex. Within that system, tenured professors—ostensibly proof positive that you can, indeed, think about your subject of choice for the rest of your life, complete with job security, if you just work hard enough—encourage their most motivated students to apply for grad school. The grad schools depend on money from full-pay students and/or cheap labor from those students, so they accept far more master’s students than there are spots in PhD programs, and far more PhD students than there are tenure-track positions. Through it all, grad students are told that work will, in essence, save them: If they publish more, if they go to more conferences to present their work, if they get a book contract before graduating, their chances on the job market will go up. For a very limited few, this proves true. But it is no guarantee—and with ever-diminished funding for public universities, many students take on the costs of conference travel themselves (often through student loans), scrambling to make ends meet over the summer while they apply for the already-scarce number of academic jobs available, many of them in remote locations, with little promise of long-term stability. Some academics exhaust their hope labor supply during grad school. For others, it takes years on the market, often while adjuncting for little pay in demeaning and demanding work conditions, before the dream starts to splinter. But the system itself is set up to feed itself as long as possible. Most humanities PhD programs still offer little or nothing in terms of training for jobs outside of academia, creating a sort of mandatory tunnel from grad school to tenure-track aspirant. In the humanities, especially, to obtain a PhD—to become a doctor in your field of knowledge—is to adopt the refrain “I don’t have any marketable skills.” Many academics have no choice but to keep teaching—the only thing they feel equipped to do—even without fair pay or job security. Academic institutions are incentivized to keep adjuncts “doing what they love”—but there’s additional pressure from peers and mentors who’ve become deeply invested in the continued viability of the institution. Many senior academics with little experience of the realities of the contemporary market explicitly and implicitly advise their students that the only good job is a tenure-track academic job. When I failed to get an academic job in 2011, I felt soft but unsubtle dismay from various professors upon telling them that I had chosen to take a high school teaching job to make ends meet. It
Anne Helen Petersen (Can't Even: How Millennials Became the Burnout Generation)
The following approaches are likely to fall flat, with less than 10 percent of the churchless reporting they might be attracted by such efforts: information about a church provided through the mail advertising for a church on TV, in a newspaper, or on the radio an unsolicited phone call from someone representing a church in the community to describe the church and offer an invitation to attend advertising for the church on a local billboard a website that describes the church and invites people to attend a sermon from the pastor on CD or podcast emphasizing that the church has multiple locations in the community providing entry to a “video church”—a ministry that has a real-time video feed of live teaching from the main location, with live music and leadership at the remote location a contemporary seeker service showing a Hollywood-quality movie at the church that deals with issues like marriage, faith, or parenting providing a book club that discusses books about faith and life offering an open-mic discussion group or online chat that focuses on questions related to faith and spirituality a celebrity guest speaker appearing at a church’s worship services
George Barna (Churchless: Understanding Today's Unchurched and How to Connect with Them)
What was the importance of this exam? It enabled a young man or woman to study at a university, to go into a profession. My inclination was toward medicine but there was no faculty in town and there were no chances to be admitted in Bucharest. The faculties of medicine and engineering were practically closed to Jewish students. A strict "numerus clausus" assigned a tiny percentage to Jewish applicants, perhaps two or three percent of an incoming class. That left law and teaching as the only choices. The chances became remote that one could even teach at a state school, thus one chose to study languages, mathematics or law. In case of emigration, languages and math were useful skills. School became the outside world that hardened you for the years to come. I registered as a student of foreign languages: French, German and I started to study English.
Pearl Fichman (Before Memories Fade)
I’m betting that if there is a God who created the mountains, he or she would rather have me spend my Sunday afternoon breathing in the sweet mountain air than squeezing in between overweight, flatulent parishioners in an uncomfortable church pew. I’m betting that if there is a God, he or she has a sense of humor and will think that teaching my little cousins how to make fart noises during Sunday school is a more worthwhile endeavor than helping them memorize ancient scriptures some bible scholars scarcely understand. I’m wagering that if there is a God, he or she designed sex to feel good, and that I’ll be a better person from regularly performing what most Christians would consider unspeakably perverse lovemaking acts to my wife than by living a chaste life with a bunch of hairy social outcasts in some remote monastery in the Himalayas.
Ryan Moehring (The Fried Twinkie Manifesto: and other tales of disaster and damnation)
You are far more bloodthirsty than I ever would have guessed.” “And more hardy, I hope?” “Definitely.” Her eyes sparkled at him. “Does this mean you’ll make me an honorary Duke’s Man, after all?” “Certainly not,” he said in a falsely stern voice. When she lifted an eyebrow at him, he swept his gaze down her and grinned. “There is nothing remotely manly about you, sweeting. So you’ll have to be an honorary Duke’s Lady.” She beamed at him. “I’m going to remind you of that when I ask you to teach me how to shoot.” His grin faltered. “Teach you to what?” he said as she headed back to Nancy’s room. “Have you gone mad?” Her laughter wafted back to him as she closed the door, and he realized with relief that she was joking. Or was she? Good God. As a wife, Jane was clearly going to be a joy and a trial, a blessing and a curse. Once they married, she was going to throw all his plans into disarray, and all his careful control right out the window. He smiled. He couldn’t wait to begin.
Sabrina Jeffries (If the Viscount Falls (The Duke's Men, #4))
I really don’t dance, Davis, but thank you for the offer.” “I don’t actually know the steps, Miss Millie, but it seems a shame that you and Miss Plum are looking so lovely tonight, but haven’t been given the opportunity to waltz.” “It’s a shame indeed.” Millie’s breath left her in a split second as Everett strolled across the terrace, smiling her way and looking remarkably handsome, at least to her, even though his face was still a bit of a disaster. Coming to a stop right in front of her, he nodded to Davis. “Perhaps you could offer Miss Plum a dance instead?” Davis’s eyes widened. He leaned closer to Everett and lowered his voice. “Miss Plum scares me, Mr. Mulberry. That’s why I asked Miss Millie. She’s safer.” “I’m completely safe, Davis,” Lucetta said with a huff before she took the poor man by the arm and grabbed hold of his other hand. “Allow me to teach you the basic steps of the waltz.” With Davis turning bright red, Lucetta sent Millie a wink and then spun Davis around, not giving the man an opportunity to refuse her demand of a waltz. “That’ll be something he’ll be able to talk about for years,” Millie said, catching Everett’s eye, which immediately had all the breath leaving her again. To her confusion, Everett frowned. “I must beg your pardon, Millie. I rather rudely stepped in between you and Davis. It has not escaped my notice that he seems a little . . . keen to be around you, and . . . if you’re, ah, keen to be around him, I won’t stand in your way.” Millie scrunched up her nose. “Davis has been secretly seeing one of the maids, Ann, for over a year now, so any keenness on his part has probably just been a ruse to hide that relationship. But don’t go letting anyone know about that relationship, and don’t even think about letting either Ann or Davis go from their positions.” “Since you told me you’re planning to tell Harriet about Davis and his tailoring skills, I have a feeling he won’t be in my employ long, but of course I won’t let him or Ann go.” “Wonderful, and . . . thank you for that.” “You’re welcome, and since that’s settled . . . shall we waltz?” “I should warn you that what we’re about to do will not remotely be considered a waltz, not given my two left feet.” “We’ll see about that.” Laughter rumbled in Everett’s chest but the rumbling died a sudden death when he pulled her close, his breath fanning her face. “Did I tell you how lovely you look tonight?” “I don’t believe so,” Millie managed to whisper. “Well, now you know, and . . . we’re waltzing.” Millie
Jen Turano (In Good Company (A Class of Their Own Book #2))
And these words that I command you today shall be on your heart. (Deuteronomy 6) Our children become less important than our workers. We admonish our workers for our own financial benefit, but our children receive no instruction or correction, in effect being regarded as less valuable than our workers. But why even compare our children with other humans? We take better care of our cattle and horses than our children. Those who own a mule make sure to find the best driver for it, not some idiot who is a dishonest and inexperienced drunk. But if our child needs a teacher, we take the first person who comes along, haphazardly and without consideration. Yet no profession is more important than teaching. For what even remotely compares with guiding the soul and forming the mind and character of a young person? A teacher should be more skilled than a painter, and certainly more virtuous. But we completely neglect this. The one thing that matters to us is that our child learns to speak well — and just for the sake of money! In fact, if a person could become wealthy without being able to speak at all, we would not bother with our language lessons. Money exercises a tyranny over the world! It invades all of life and forces people to go where it chooses, like slaves. We make verbal attacks against it, but it defeats us by the sheer force of events. Nevertheless, I will not stop attacking it with my mouth, and if I achieve anything, you and I will both be better off. John Chrysostom
James Stuart Bell (Awakening Faith: Daily Devotions from the Early Church)
The anti-revolutionary temper of the Revolution belongs to 1787, not to 1776. Another element was at work, and it is the other element that is new, effective, characteristic, and added permanently to the experience of the world. The story of the revolted colonies impresses us first and most distinctly as the supreme manifestation of the law of resistance, as the abstract revolution in its purest and most perfect shape. No people was so free as the insurgents; no government less oppressive than the government which they overthrew. Those who deem Washington and Hamilton honest can apply the term to few European statesmen. Their example presents a thorn, not a cushion, and threatens all existing political forms, with the doubtful exception of the federal constitution of 1874. It teaches that men ought to be in arms even against a remote and constructive danger to their freedom; that even if the cloud is no bigger than a man’s hand, it is their right and duty to stake the national existence, to sacrifice lives and fortunes, to cover the country with a lake of blood, to shatter crowns and sceptres and fling parliaments into the sea. On this principle of subversion they erected their commonwealth, and by its virtue lifted the world out of its orbit and assigned a new course to history. Here or nowhere we have the broken chain, the rejected past, precedent and statute superseded by unwritten law, sons wiser than their fathers, ideas rooted in the future, reason cutting as clean as Atropos.
John Emerich Edward Dalberg-Acton (The History of Freedom and Other Essays)
Our bodies have been created not only by God but also for God..We are driven today by whatever can bring our bodies the most pleasure. What can we eat, touch, watch, do listen to, or engage in to satisfy the cravings of our bodies?..in his love, gives us boundaries for our bodies: he loves us and knows what is best for us..[there are] clear and critical distinctions between different types of laws in Leviticus. Some of the laws are civil in nature, and they specifically pertain to the government of ancient Israel..Other laws are ceremonial..However, various moral laws..are explicitly reiterated in the New Testament..Jesus himself teaches that the only God-honoring alternative to marriage between a man and a woman is singleness..the Bible also prohibits all sexual looking and thinking outside of marriage between a husband and a wife..it is sinful even to look at someone who is not your husband or wife and entertain sexual thoughts about that person..it is also wrong to provoke sexual desires in others outside of marriage..God prohibits any kind of crude speech, humor, or entertainment that remotely revolves around sexual immorality..often watch movies and shows, read books and articles, and visit Internet sites that highlight, display, promote, or make light of sexual immorality..God prohibits sexual worship-- the idolization of sex and infatuation with sexual activity as a fundamental means to personal fulfillment..Don't rationalize it, and don't reason with it-- run from it. Flee it as fast as you can..We all have a sinful tendency to turn aside from God's ways to our wants. This tendency has an inevitable effect on our sexuality..every one of us is born with a bent toward sexual sin. But just because we have that bent doesn't mean we must act upon it. We live in a culture that assumes a natural explanation implies a moral obligation. If you were born with a desire, then it's essential to your nature to carry it out. This is one reason why our contemporary discussion of sexuality is wrongly framed as an issue of civil rights..Ethnic identity is a morally neutral attribute..Sexual activity is a morally chosen behavior..our sexual behavior is a moral decision, and just because we are inclined to certain behaviors does not make such behaviors right. His disposition toward a behavior does not mean justification for that behavior. "That's the way he is" doesn't mean "that's how he should act." Adultery isn't inevitable; it's immoral. This applies to all sexual behavior that deviates from God's design..We do not always choose our temptations. But we do choose our reactions to those temptations..the assumption that God's Word is subject to human judgement..Instead of obeying what God has said, we question whether God has said it..as soon as we advocate homosexual activity, we undercut biblical authority..we are undermining the integrity of the entire gospel..We take this created gift called sex and use it to question the Creator God, who gave us the gift in the first place..[Jesus] was the most fully human, fully complete person who ever lived, and he was never married. He never indulged in any sort of sexual immorality..This was not a resurrection merely of Jesus' spirit or soul but of his body..Repentance like this doesn't mean total perfection, but it does mean a new direction..in a culture that virtually equates identity with sexuality..Naturally this becomes our perception of ourselves, and we subsequently view everything in our lives through this grid..When you turn to Christ, your entire identity is changed. You are in Christ, and Christ is in you. Your identity is no longer as a heterosexual or a homosexual, an addict or an adulterer.
David Platt (A Compassionate Call to Counter Culture in a World of Poverty, Same-Sex Marriage, Racism, Sex Slavery, Immigration, Abortion, Persecution, Orphans and Pornography)
Nowhere in all this elaborate brain circuitry, alas, is there the equivalent of the chip found in a five-dollar calculator. This deficiency can make learning that terrible quartet—“Ambition, Distraction, Uglification, and Derision,” as Lewis Carroll burlesqued them—a chore. It’s not so bad at first. Our number sense endows us with a crude feel for addition, so that, even before schooling, children can find simple recipes for adding numbers. If asked to compute 2 + 4, for example, a child might start with the first number and then count upward by the second number: “two, three is one, four is two, five is three, six is four, six.” But multiplication is another matter. It is an “unnatural practice,” Dehaene is fond of saying, and the reason is that our brains are wired the wrong way. Neither intuition nor counting is of much use, and multiplication facts must be stored in the brain verbally, as strings of words. The list of arithmetical facts to be memorized may be short, but it is fiendishly tricky: the same numbers occur over and over, in different orders, with partial overlaps and irrelevant rhymes. (Bilinguals, it has been found, revert to the language they used in school when doing multiplication.) The human memory, unlike that of a computer, has evolved to be associative, which makes it ill-suited to arithmetic, where bits of knowledge must be kept from interfering with one another: if you’re trying to retrieve the result of multiplying 7 X 6, the reflex activation of 7 + 6 and 7 X 5 can be disastrous. So multiplication is a double terror: not only is it remote from our intuitive sense of number; it has to be internalized in a form that clashes with the evolved organization of our memory. The result is that when adults multiply single-digit numbers they make mistakes ten to fifteen per cent of the time. For the hardest problems, like 7 X 8, the error rate can exceed twenty-five per cent. Our inbuilt ineptness when it comes to more complex mathematical processes has led Dehaene to question why we insist on drilling procedures like long division into our children at all. There is, after all, an alternative: the electronic calculator. “Give a calculator to a five-year-old, and you will teach him how to make friends with numbers instead of despising them,” he has written. By removing the need to spend hundreds of hours memorizing boring procedures, he says, calculators can free children to concentrate on the meaning of these procedures, which is neglected under the educational status quo.
Jim Holt (When Einstein Walked with Gödel: Excursions to the Edge of Thought)
He shifts in his seat, stalls. “If I can’t get an erection, how could I ejaculate?” “Sometimes in sleep, you’re able to … without really … also, it is possible to ejaculate while having a flaccid penis.” “You’ll have to teach me that trick. What’s occasionally again?” “Anywhere from one time on,” I say. He hears my impatience, pouts. “Write down occasionally.” Danny used to be quick to joke, according to his friends, but the accident triggered another man’s temper. He yells at Clover, the kid, the dog. He doesn’t even walk the same, Clover told me. This personality change is why certain lawyers present brain injury cases as fatalities. The client’s first life has ended. “Are you able to go to the bathroom without assistance from anything or anyone?” He waits for a truck commercial to finish before answering. My phone vibrates in my pocket with messages, e-mails. “I’m able to piss but not the other thing,” he says. “You’re able to urinate,” I say. “All the time, occasionally—” “All the time.” He lifts the waistband of his jeans to show me a diaper. “How do you relieve yourself of fecal matter?” He points to a stack of medical supplies in the corner. “I use gloves to remove what I need. Six or seven times a day. I don’t know when I have to go, that sensation or whatever is gone. I keep checking.” He slumps into himself on the chair. He’s crying, shoulders shaking, holding the remote like a sword. I want to tell him that tears are a bother and a waste of time. “This is normal for someone with your injury,” I say. “Most of my clients can’t achieve erections at all.
Marie-Helene Bertino (Parakeet)
If the ‘heathen’ — that is, the German and the French teachers — were regarded with little respect, the teacher of writing, Ebert, who was a German Jew, was a real martyr. To be insolent with him was a sort of chic amongst the pages. His poverty alone must have been the reason why he kept to his lesson in our corps. The old hands, who had stayed for two or three years in the fifth form without moving higher up, treated him very badly; but by some means or other he had made an agreement with them: ‘One frolic during each lesson, but no more’ — an agreement which, I am afraid, was not always honestly kept on our side. One day, one of the residents of the remote peninsula soaked the blackboard sponge with ink and chalk and flung it at the calligraphy martyr. ‘Get it, Ebert!’ he shouted, with a stupid smile. The sponge touched Ebert’s shoulder, the grimy ink spirted into his face and down on to his white shirt. We were sure that this time Ebert would leave the room and report the fact to the inspector. But he only exclaimed, as he took out his cotton handkerchief and wiped his face, ‘Gentlemen, one frolic — no more to-day! The shirt is spoiled,’ he added in a subdued voice, and continued to correct someone’s book. We looked stupefied and ashamed. Why, instead of reporting, he had thought at once of the agreement! The feelings of the whole class turned in his favour. ‘What you have done is stupid,’ we reproached our comrade. ‘He is a poor man, and you have spoiled his shirt! Shame!’ somebody cried. The culprit went at once to make excuses. ‘One must learn, sir,’ was all that Ebert said in reply, with sadness in his voice. All became silent after that, and at the next lesson, as if we had settled it beforehand, most of us wrote in our best possible handwriting, and took our books to Ebert, asking him to correct them. He was radiant, he felt happy that day. This fact deeply impressed me, and was never wiped out from my memory. To this day I feel grateful to that remarkable man for his lesson.
Pyotr Kropotkin (Memoirs of a Revolutionist)
I hate that my life is teaching me that I can only be loved if I put my love out of reach and just drift about people until they love my remoteness. I'm not just talking about romances but about friendships too. Whoa, Mia, you're too intense. I get a lot of that. So I know that I won't be loved the way I need to be.
Helen Oyeyemi (Boy, Snow, Bird)
In life you will face a lot of Circuses. You will pay for your failures. But, if you persevere, if you let those failures teach you and strengthen you, then you will be prepared to handle life’s toughest moments. July 1983 was one of those tough moments. As I stood before the commanding officer, I thought my career as a Navy SEAL was over. I had just been relieved of my SEAL squadron, fired for trying to change the way my squadron was organized, trained, and conducted missions. There were some magnificent officers and enlisted men in the organization, some of the most professional warriors I had ever been around. However, much of the culture was still rooted in the Vietnam era, and I thought it was time for a change. As I was to find out, change is never easy, particularly for the person in charge. Fortunately, even though I was fired, my commanding officer allowed me to transfer to another SEAL Team, but my reputation as a SEAL officer was severely damaged. Everywhere I went, other officers and enlisted men knew I had failed, and every day there were whispers and subtle reminders that maybe I wasn’t up to the task of being a SEAL. At that point in my career I had two options: quit and move on to civilian life, which seemed like the logical choice in light of my recent Officer Fitness Report, or weather the storm and prove to others and myself that I was a good SEAL officer. I chose the latter. Soon after being fired, I was given a second chance, an opportunity to deploy overseas as the Officer in Charge of a SEAL platoon. Most of the time on that overseas deployment we were in remote locations, isolated and on our own. I took advantage of the opportunity to show that I could still lead. When you live in close quarters with twelve SEALs there isn’t anywhere to hide. They know if you are giving 100 percent on the morning workout. They see when you are first in line to jump out of the airplane and last in line to get the chow. They watch you clean your weapon, check your radio, read the intelligence, and prepare your mission briefs. They know when you have worked all night preparing for tomorrow’s training. As month after month of the overseas deployment wore on, I used my previous failure as motivation to outwork, outhustle, and outperform everyone in the platoon. I sometimes fell short of being the best, but I never fell short of giving it my best. In time, I regained the respect of my men. Several years later I was selected to command a SEAL Team of my own. Eventually I would go on to command all the SEALs on the West Coast.
William H. McRaven (Make Your Bed: Little Things That Can Change Your Life...And Maybe the World)
According to Catholic teaching the remote matter of Baptism is natural water; its proximate matter is the act of external washing; while the sacramental form is con tained in the words: " I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost.
Joseph Pohle (The sacraments : a dogmatic treatise, Vol. 1)
Give a man a fish and you feed him for a day. Teach a man to fish and you feed him for a lifetime.
Darius Foroux (Highly Productive Remote Work)
HT-1 This point is difficult to access, as it is well protected by the structure of the human body. HT-1is a bilateral Vital Point that is located in the armpit at the junction of the inner arm with the torso. It is associated with the Heart Meridian and is the point that the internal aspects of that meridian leaves the inner torso and emerges close to the surface of the skin. It does not have a direct connection to any Extraordinary Vessels, but is highly sensitive to attack. Traditional Chinese Medicine state that this is a no-needle point in many related textbooks. On the surface, this point would appear to be a difficult one to access during an altercation, but it is accessible. HT-1 becomes easily accessible if the opponent’s arm is raised, which occurs in the short instances that they are throwing a punch. A quick finger thrust or one-knuckle fist strike can easily activate it, but it requires a fair amount of precision to land. Combat science teaches us that precision generally diminishes during an altercation, but I add the above variant for those that would be willing to put in the training time for achieve such a strike. Just remember that the likelihood of landing such a technique during an actual altercation is remote, even with copious amounts of practice. A more realistic attack to HT-1 is when you have used your opponent’s arm to take them to the ground. Once established, as a generally rule of thumb, it is advised that if you have established control over an opponent’s arm that you should maintain that control until you deliver a blow that ends the fight. So, with that in mind, one of my favorite attacks to HT-1 after driving an opponent to ground while having established and maintained arm control, that you jerk the arm towards yourself as you throw a kick into this Vital Point. The type of kick will be dependent on the positioning of your opponent. If he is bladed on the ground (laying on one side with the arm you control in the air) a hard side kick or stomp works well. If the opponent starts turning, or squaring his shoulders towards you as he hits the ground in an attempt to regain his feet, then a forceful forward, or straight kick, can work. I would suggest working with a training partner to determine the various configurations that a downed opponent would react when you maintain control of one of their arms. Notice that I did not advise that you kick your training partner in HT-1, which is ill advised since it theoretically can cause disruptions to the heart and according to Traditional Chinese Medicine theory even death. Again, this technique is not for demonstration or sport-oriented martial arts, but mature and thoughtful training practice can provide a wealth of knowledge on how best to attack a Vital Point, even if it is not actually struck.
Rand Cardwell (36 Deadly Bubishi Points: The Science and Technique of Pressure Point Fighting - Defend Yourself Against Pressure Point Attacks!)
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All good teachers know that inside a remote or angry person is a soul, way deep down, capable of a full human life--a person with hope of a better story, who has allies, and can read... To me, teaching is a holy calling, especially with students less likely to succeed. It's the gift not only of not giving up on people, but of even figuring out where to begin.
Anne Lamott (Stitches: A Handbook on Meaning, Hope and Repair by Anne Lamott (2013-10-29))
Angela Thompson, a published author and trained remote viewer, teaches RV techniques to interested students in Boulder City, Nevada.
Colm A. Kelleher (Hunt for the Skinwalker: Science Confronts the Unexplained at a Remote Ranch in Utah)
Ruth is in a meeting about Virtual Learning Environments. It’s very dull and rather depressing. Steven, the head of technical support, is telling them that soon they will be able to communicate remotely with their students via something called Zoom. ‘You won’t have to see your students at all,’ he says with a cheery smile, ‘except on the computer screen.’ It sounds like a nightmare to Ruth. She frequently complains about her students—though not aloud now that she’s department head—but, in truth, interacting with them is one of the best things about the job. No intake is ever the same, which is why teaching stays so interesting. She gets a lot of satisfaction when a student, so shy in the first term that they can’t speak, suddenly becomes obsessed with Iron Age burials in the third and won’t stop talking about them. How will this manifest itself via this Zoom thingy? A song of the same name by Fat Larry’s Band comes into her head and, unfortunately, stays there.
Elly Griffiths (The Night Hawks (Ruth Galloway, #13))
Indonesia Mengajar offers a similar empowerment platform through education. It rigorously selects the country's top graduates, asking them to forgo potentially high-paying jobs in favor of teaching in remote village schools for one year.
Philip Kotler (Marketing 4.0: Moving from Traditional to Digital)
That God is very remote indeed from the things of our experience is nowhere clearer than in Aquinas’s account of divine simplicity, which is perhaps the most controversial aspect of his teaching on the divine attributes. For Aquinas, God is “simple” in the sense of being in no way composed of parts (ST I.3).
Edward Feser (Aquinas: A Beginner's Guide)
This God was not to be found in remote temples or far away places. He is immanent, thus found everywhere.
Roopinder Singh (Guru Nanak: His Life & Teachings)
Teach him to worry about whether he wants to be free, and he will not free himself. Again, it may be said that this instance is remote or extreme. But, again, it is exactly true of the men in the streets around us. It is true that the negro slave, being a debased barbarian, will probably have either a human affection of loyalty, or a human affection for liberty. But the man we see every day--the worker in Mr. Gradgrind's factory, the little clerk in Mr. Gradgrind's office--he is too mentally worried to believe in freedom.
G.K. Chesterton (Orthodoxy)
In 2016, Tesla announced that every new vehicle would be equipped with all the hardware it needs to drive autonomously, including a bevy of sensors and an onboard computer running a neural network.2 The kicker: the autonomous AI software won’t be fully deployed. As it turns out, Tesla will test drivers against software simulations running in the background on the car’s computer. Only when the background program consistently simulates moves more safely than the driver does will the autonomous software be ready for prime time. At that point, Tesla will release the program through remote software updates. What this all means is that Tesla drivers will, in aggregate, be teaching the fleet of cars how to drive.
Paul R. Daugherty (Human + Machine: Reimagining Work in the Age of AI)
was dismissing the Torah as irrelevant and insisting that, for the approaching Last Judgment, what was needed for salvation was not obedience to the Law but faith. If Jesus had stuck to the provinces no harm would have come to him. By arriving at Jerusalem with a following, and teaching openly, he invited arrest and trial, particularly in view of his attitude to the Temple – and it was on this that his enemies concentrated.90 False teachers were normally banished to a remote district. But Jesus, by his behaviour at his trial, made himself liable to far more serious punishment. Chapter 17 of Deuteronomy, especially verses 8 to 12, appears to state that, in matters of legal and religious controversy, a full inquiry should be conducted and a majority verdict reached, and if any of those involved refuses to accept the decision, he shall be put to death. In a people as argumentative and strong-minded as the Jews, living under the rule of law, this provision, known as the offence of the ‘rebellious elder’, was considered essential to hold society together. Jesus was a learned man; that was why Judas, just before his arrest, called him ‘rabbi’. Hence, when brought before the Sanhedrin – or whatever court it was – he appeared as a rebellious elder; and by refusing to plead, he put himself in contempt of court and so convicted himself of the crime by his silence. No doubt it was the Temple priests and the Shammaite Pharisees, as well as the Sadducees, who felt most menaced by Jesus’ doctrine and wanted him put to death in accordance with scripture. But Jesus could not have been guilty of the crime, at any rate as it was later defined by Maimonides in his Judaic code. In any case it was not clear that the Jews had the right to carry out the death sentence. To dispose of these doubts, Jesus was sent to the Roman procurator Pilate as a state criminal. There was no evidence against him at all on this charge, other than the supposition that men claiming to be the Messiah sooner or later rose in rebellion – Messiah-claimants were usually packed off to the Roman authorities if they became troublesome enough. So Pilate was reluctant to convict but did so for political reasons. Hence Jesus was not stoned to death under Jewish law, but crucified by Rome.91 The circumstances attending Jesus’ trial or trials appear to be irregular, as described in the New Testament gospels.92 But then we possess little information about other trials at this time, and all seem irregular.
Paul Johnson (History of the Jews)
My challenge is to teach you to reprogram your remote control. I want you to program your remote to regularly tune in to the gratitude, beauty, love, and forgiveness channels.
Fred Luskin (Forgive for Good: A Proven Prescription for Health and Happiness)
The origin myth of the Tukano speaks of the time, eons ago, when humans first settled the great rivers of the Amazon basin. It seems that 'supernatural beings' accompanied them on this journey and gifted them the fundamentals upon which to build a civilized life. From the 'Daughter of the Sun' they received the gift of fire and the knowledge of horticulture, pottery-making, and many other crafts. 'The serpent-shaped canoe of the first settlers' was steered by a superhuman 'Helmsman.' Meanwhile other supernaturals 'travelled by canoe over all the rivers and ... explored the remote hill ranges; they pointed out propitious sites for houses or fields, or for hunting and fishing, and they left their lasting imprint on many spots so that future generations would have ineffaceable proof of their earthly days and would forever remember them and their teachings.
Graham Hancock (America Before: The Key to Earth's Lost Civilization)
Think of how we, as adults, respond to a person who builds on our strengths. If somebody very important to us thinks we’re the greatest thing since remote controls, we will perform like gangbusters for that person. But if that important person thinks we’re the scum of the earth, we will probably never prove him or her wrong.
Foster W. Cline (Parenting with Love and Logic: Teaching Children Responsibility)
Kirkus (starred review): A lucid, expertly researched biography of the brilliant Nikola Tesla. (Readers) will absolutely enjoy (Munson’s) sympathetic, insightful portrait. Booklist: Celebratory, comprehensive profile. ….A well-written, insightful addition to the legacy of this still-underappreciated visionary genius. Library Journal: Entrepreneurs, inventors, engineers, and futurists will find this biography inspiring. Gretchen Bakke (author of "The Grid"): Munson has provided us with an intimate tapestry of Tesla's life, personality, and inventions. Filled with quotes, and clearly researched with great care, Munson brings Tesla to life, not as a superhero but as a man—both ordinary and extraordinary. What surprised me, and proved to be one of the great pleasures of the book was to realize how much Tesla’s story is an immigrant story. Anne Pramaggiore (CEO of Commonwealth Edison): Tesla is an exactingly-researched history and wonderfully crafted tale of one of the most important and fascinating visionaries of the technological age. This book’s teachings have never been more relevant than in today’s world of digital transformation.
Richard Munson (Tesla: Inventor of the Modern)
blind belief in a variety of scientific teachings about infinitely small atoms and molecules and in all the infinitely great and infinitely remote worlds, their movements and origin, as well as from faith in the infallibility of the scientific law to which humanity is at present subjected: the historic law, the economic laws, the law of struggle and survival, and so on—if people only freed themselves from this terrible accumulation of futile exercises of our lower capacities of mind and memory called the 'Sciences', and from the innumerable divisions of all sorts of histories, anthropologies, homiletics, bacteriologics, jurisprudences, cosmographies, strategies—their name is legion—and freed themselves from all this harmful, stupifying ballast—the simple law of love, natural to man, accessible to all and solving all questions and perplexities, would of itself become clear and obligatory.
Leo Tolstoy (A Letter to a Hindu)
My argument has long been that the Edfu Building Texts reflect real events surrounding a real cataclysm that unfolded between 12,800 and 11,600 years ago, a period known to paleoclimatologists as the Younger Dryas and that the Texts call the 'Early Primeval Age.' I have proposed that the seeds of what was eventually to become dynastic Egypt were planted in the Nile Valley in that remote epoch more than 12,000 years ago by the survivors of a lost civilization and that it was at this time that structures such as the Great Sphinx and its associated megalithic temples and the subterrranean chamber beneath the Great Pyramid were created. I have further proposed that something resembling a religious cult or monastery, recruiting new initiates down the generations, deploying the memes of geometry and astronomy, disseminating an 'as-above-so-below' system of thought, and teaching that eternal annihilation awaited those who did not serve and honor the system, would have been the most likely vehicle to carry the ideas of the original founders across the millennia until they could be brought to full flower in the Pyramid Age.
Graham Hancock (America Before: The Key to Earth's Lost Civilization)
Teaching the Dharma to people who are skilled in dry intellectual speculations and cling to mere words of sophistry will result in slandering the Dharma. By slandering the Dharma the slanderer will accumulate evil karma, and you yourself, by being angry, will also gather misdeeds. Thus both teacher and recipient will gather evil karma through the Dharma. There is no need for that. Do not make the profound instructions into a sales item but practice with perseverance in remote places and mingle your mind with the Dharma.
Padmasambhava (Dakini Teachings: A Collection of Padmasambhava's Advice to the Dakini Yeshe Tsogyal)
A good way of introducing you to my experience of it will be to tell you the exact point at which anyone else’s criticism of it begins to lose my allegiance. It is a fairly definite point. As soon as I find anyone treating the ghost merely as the means whereby Hamlet learns of his father’s murder—as soon as a critic leaves us with the impression that some other method of disclosure (the finding of a letter or a conversation with a servant) would have done very nearly as well—I part company with that critic. After that, he may be as learned and sensitive as you please; but his outlook on literature is so remote from mine that he can teach me nothing. Hamlet for me is no more separable from his ghost than Macbeth from his witches, Una from her lion, or Dick Whittington from his cat. The Hamlet formula, so to speak, is not ‘a man who has to avenge his father’ but ‘a man who has been given a task by a ghost’. Everything else about him is less important than that. If the play did not begin with the cold and darkness and sickening suspense of the ghost scenes it would be a radically different play. If, on the other hand, only the first act had survived, we should have a very tolerable notion of the play’s peculiar quality. I
C.S. Lewis (Selected Literary Essays)