Thematic Quotes

I know it's not thematically in tune with my new job and all, but I find it effective. Build a man a fire and he's warm for a day," I say. "But set a man on fire and he's warm for the rest of his life. Tao of Pratchett. I live by it.

So, attend carefully to your posture. Quit drooping and hunching around. Speak your mind. Put your desires forward, as if you had a right to them—at least the same right as others. Walk tall and gaze forthrightly ahead. Dare to be dangerous. Encourage the serotonin to flow plentifully through the neural pathways desperate for its calming influence.

Actually we did not have the feelings we said we had until we spoke them--at least I didn't; to phrase them was to invent them and own them.

Fiction is most effective when its themes are unspoken. An ideal fiction has a kind of thematic ghostliness, whereby the novel marks its meanings most strongly as it passes, as it disappears, rather as on a street snow gets dirtier, more marked, as it disappears.

Every serious novel is, beyond its immediate thematic preoccupations, a discussion of the craft, a conquest of the form, a conflict with its difficulties and a pursuit of its felicities and beauty.

I knew he was unreliable, but he was fun to be with. He was a child’s ideal companion, full of surprises and happy animal energy. He enjoyed food and drink. He liked to try new things. He brought home coconuts, papayas, mangoes, and urged them on our reluctant conservative selves. On Sundays he liked to discover new places, take us on endless bus or trolley rides to some new park or beach he knew about. He always counseled daring, in whatever situation, the courage to test the unknown, an instruction that was thematically in opposition to my mother’s.

Weren’t movies his generation’s faith anyway- its true religion? Wasn’t the theatre our temple, the one place we enter separately but emerge from two hours later together, with the same experience, same guided emotions, same moral? A million schools taught ten million curricula, a million churches featured ten thousand sects with a billion sermons- but the same movie showed in every mall in the country. And we all saw it. That summer, the one you’ll never forget, every movie house beamed the same set of thematic and narrative images…flickering pictures stitched in our minds that replaced our own memories, archetypal stories that become our shared history, that taught us what to expect from life, that defined our values. What was that but a religion?

Elise?" He looked at her with a pleading, puppy-dog expression in his eyes. "Yes?" "I love you.

...pushing through her own feeling of panic to find what Kane was trying to communicate to her. It was a bit of a jumble and she strained to make sense of it, finally grasping a repeated thread: I love you. Be ready.

The main thing you need to know about instructions is that no one is going to read them—at least not until after repeated attempts at “muddling through” have failed.

On the board, Mr. Beery had written "Those who don't remember history are doomed to repeat it." I wasn't sure if this was meant to be inspirational, thematic, or a joke about making sure to study.

Then, unprompted, Henry says into the stretching stillness, “Return of the Jedi.” A beat. “What?” “To answer your question,” Henry says. “Yes, I do like Star Wars, and my favorite is Return of the Jedi.” “Oh,” Alex says. “Wow, you’re wrong.” Henry huffs out the tiniest, most poshly indignant puff of air. It smells minty. Alex resists the urge to throw another elbow. “How can I be wrong about my own favorite? It’s a personal truth.” “It’s a personal truth that is wrong and bad.” “Which do you prefer, then? Please show me the error of my ways.” “Okay, Empire.” Henry sniffs. “So dark, though.” “Yeah, which is what makes it good,” Alex says. “It’s the most thematically complex. It’s got the Han and Leia kiss in it, you meet Yoda, Han is at the top of his game, fucking Lando Calrissian, and the best twist in cinematic history. What does Jedi have? Fuckin’ Ewoks.” “Ewoks are iconic.” “Ewoks are stupid.” “But Endor.” “But Hoth. There’s a reason people always call the best, grittiest installment of a trilogy the Empire of the series.” “And I can appreciate that. But isn’t there something to be valued in a happy ending as well?” “Spoken like a true Prince Charming.” “I’m only saying, I like the resolution of Jedi. It ties everything up nicely. And the overall theme you’re intended to take away from the films is hope and love and … er, you know, all that. Which is what Jedi leaves you with a sense of most of all.

Along with ideological indoctrination, a vital factor touched upon but not fully explored in Milgram’s experiments was conformity to the group. The battalion had orders to kill Jews, but each individual did not. Yet 80 to 90 percent of the men proceeded to kill, though almost all of them—at least initially—were horrified and disgusted by what they were doing. To break ranks and step out, to adopt overtly nonconformist behavior, was simply beyond most of the men. It was easier for them to shoot.

What a lost person needs is a map of the territory, with his own position marked on it so he can see where he is in relation to everything else. Literature is not only a mirror; it is also a map, a geography of the mind. Our literature is one such map, if we can learn to read it as our literature, as the product of who and where we have been. We need such a map desperately, we need to know about here, because here is where we live. For the members of a country or a culture, shared knowledge of their place, their here, is not a luxury but a necessity. Without that knowledge we will not survive.

Dostoevsky’s novel is dialogic. It is constructed not as the whole of a single consciousness, absorbing other consciousnesses as objects into itself, but as a whole formed by the interaction of several consciousnesses, none of which entirely becomes an object for the other; this interaction provides no support for the viewer who would objectify an entire event according to some ordinary monologic category (thematically, lyrically or cognitively)–and this consequently makes the viewer also a participant.

On the other hand, there are those who feel that fiction can be challenging, generally and thematically, and even on a sentence-by-sentence basis—that it’s okay if a person needs to work a bit while reading, for the rewards can be that much greater when one’s mind has been exercised and thus (presumably) expanded.

...the values ascribed to the Indian will depend on what the white writer feels about Nature, and America has always had mixed feelings about that. At one end of the spectrum is Thoreau, wishing to immerse himself in swamps for the positive vibrations; at the other end is Benjamin Franklin, who didn't like Nature. [p.91]

The Thematic Apperception Test was a psychological test that consisted of a series of ambiguous pictures. Subjects were supposed to tell what they thought was happening in the pictures. Since no clear story was implied by the pictures, the subjects supplied the stories. And the stories told much more about the storytellers than about the pictures.

Canlit might not exert the fascination of - say - a venereal wart.

Whoever chooses to see, it is for their own good. But whoever chooses to be blind, it is to their own loss. And I am not a keeper over you.

Elise hid her face in his shoulder, embarassed, "Kane! What will they think?" She whispered against his neck. "That we're newly bonded and I can't keep my hands off of my lovely mate." And sure enough, the good natured calls that accompanied them across the yard left her in no doubt that the others were thinking exactly that.

The biblical tale of Man's creation is, of course, the crux of the debate—at times bitter—between Creationists and Evolutionists and of the ongoing confrontation between them—at times in courts, always on school boards. As previously stated, both sides had better read the Bible again (and in its Hebrew original);

The fabric of human life is woven with relationships. Once we thematize the importance of dialogue, the multiplicity of ongoing and created situations in which dialogical skills can be nurtured abound. As we have seen, this requires us to slow down and turn toward each other, having a clear sense of the relationship between our current footing in dialogue with one another and the future we are trying to create. The nurture of dialogical capacities is essential to human liberation.

I felt that Lionsgate really understood the material and that they would let us make a faithful adaptation; that they wouldn't soften it, they wouldn't age up the characters, to make them older so that it would be more palatable. I felt that the power of the book was in the youth of these protagonists and that you couldn't cheat on that in terms of their age in the story. Lionsgate was on board for, of course, the PG-13 version of the movie, not something full of blood and guts, but something more thematically driven.

Put your desires forward, as if you had a right to them—at least the same right as others.

What, cheat on me?” He smiles like he knows I never would. “Of course not. Though it would be rather thematic.” “Life imitating art,

Storytelling creates a healing serum. The thematic unguent of our personal story represents a fusion of the ineffable truths that each of us must discover within ourselves.

Born as the raising to the nth power of that initial (and rational) waste that is sports recreation, sports chatter is the glorification of Waste, and therefore the maximum point of Consumption. On it and in it the consumer civilization man actually consumes himself (and every possibility of thematizing and judging the enforced consumption to which his is invited and subjected).

One, you know it’s good. Two, you were just saying the other day we need something hard, something less romantic. This is that. Three, we need at least one more song. Did you want to write another one together? Because I’ll tell you right now, I sure don’t feel like writing together. Four, it’s written to the melody of that blues shuffle you’ve been working on so it’s already on its way to a finished song. And lastly, five. I relooked at the track list. This album is about tension. If you want it to have movement, thematically, you need something to break. So here you go. It’s all broken now.

She did not believe Fate as painstaking as her husband; she was more inclined to take matters into her own hands. She had ample reason for doing so. For a Jew in Russia to be a fatalist was tantamount to inviting disaster. Nabokov trusted in a thematic design which could not have looked quite so dazzling, so sure-handed, to someone who was in the habit of gingerly tiptoeing one step ahead of destiny.

On a cohesive team, leaders are not there simply to represent the departments that they lead and manage but rather to solve problems that stand in the way of achieving success for the whole organization. That means they’ll readily offer up their departments’ resources when it serves the greater good of the team, and they’ll take an active interest in the thematic goal regardless of how closely related it is to their functional area.

What makes me want to keep reading a nonfiction text is the encounter with a surprising, well-stocked mind as it takes on the challenge of the next sentence, paragraph, and thematic problem it has set for itself. The other element that keeps me reading nonfiction happily is an evolved, entertaining, elegant, or at least highly intentional literary style. The pressure of style should be brought to bear on every passage. "Consciousness plus style equals good nonfiction" is one way of stating the formula.

A writer’s voice emanates from their interest and compulsions that absorbs them completely. Only by fully committing himself or herself to a pet subject or issue can the writer develop a thematic tone that speaks to other people with authority and serenity. The quality of their literary voice is the crucial part of the writer’s legitimacy, and their authenticity cannot come from mimicking other writers’ style, but must evolve naturally from their inner sanctity and must flow effusively from an inner necessity.

People have always expected the end of the world to be a dramatic, thematic event: war, disease, a sudden explosion. But what if the end of the world has already occurred? What if our final demise happened slowly, secretly … and we’ve been oblivious to it all?

[Science] presupposes as data principles that are themselves thoroughly lacking in actual rationality. In so far as the intuitive environing world, purely subjective as it is, is forgotten in the scientific thematic, the working subject is also forgotten, and the scientist is not studied.

A mystery reader, confronted with a large mass of sudden detail, is going to go—subconsciously, at least—”Aha! somewhere in all of this the writer has planted a Clue!”, and look for that; a reader trained exclusively in mainstream literary fiction is likely to say, “Aha! all this emphasis must point to something of Thematic Importance!”, but an experienced reader of science fiction is going to assume that he or she is meant to take all of those details and out of them construct a world. Which is why the writer of a science-fiction mystery with literary ambitions is trying to do a quadruple somersault off the trapeze without a net.

Consciousness does not know its own character -- unless in determining itself reflectively from the standpoint of another's point of view. It exists its character in pure distinction non-thematically and non-thetically in the proof which it effects of its own contingency and in the nihilation by which it recognizes and surpasses its facticity. This is why pure introspective self-description does not give us character. Proust's hero 'does not have' a directly apprehensible character; he is presented first as being conscious of himself as an ensemble of general reactions common to all men...in which each man can recognise himself. This is because these reactions belong to the general 'nature' of the psychic.

Why don't we all just get really baked on weed?

Advice for Success 200. O believers! Patiently endure, persevere, stand on guard,[169] and be mindful of Allah, so you may be successful.

And seek help through patience and prayer. Indeed, it is a burden except for the humble— 46. those who are certain that they will meet their Lord and to Him they will return.

3) When reading the Quran, don’t rely only on the so-called “expert” opinions you may have heard; rather, form your own opinion.

And do not lose hope in the mercy of God, for no one loses hope in God’s mercy except those with no faith.

O My servants who have exceeded the limits against their souls! Do not lose hope in God’s mercy, for God certainly forgives all sins.

humankind is the most argumentative of all beings.

The country of the souls is underneath us, toward the sunset; the trail leads through a dim twilight. Tracks of the people who last went over it and of their dogs are visible.

the essence of the message of Islam was always the same: have faith in one God and do good.

He was back at the point of departure, at the place that filled writers with dread and excitement, for this was where they must decide which new story to tackle of the many floating in the air, which plot to bind themselves to for a lengthy period; and they had to choose carefully, study each option calmly...because there were dangerous stories, stories that resisted being inhabited, and stories that pulled you apart while you were writing them...At that moment, before reverently committing the first word to paper, he could write anything he wanted, and this fired his blood with a powerful sense of freedom, as wonderful as it was fleeting, for he knew it would vanish the moment he chose one story and sacrificed all the others.

He has subjected the sun and the moon, each orbiting for an appointed term. He conducts the whole affair. He makes the signs clear so that you may be certain of the meeting with your Lord.

Pilot scripts are particularly difficult to write because you have to introduce all the characters without it feeling like a series of introductions. You have to tell a story that’s not only funny and compelling but also dramatizes your main characters’ points of view and what the series would be about thematically (love, work, investigating sexy child murders in Miami, etc.).

Pearl introduces an original story, in a form which was to become one of the most frequent in mediaeval literature, the dream-vision. Authors like Chaucer and Langland use this form, in which the narrator describes another world - usually a heavenly paradise - which is compared with the earthly human world. In Pearl, the narrator sees his daughter who died in infancy, 'the ground of all my bliss'. She now has a kind of perfect knowledge, which her father can never comprehend. The whole poem underlines the divide between human comprehension and perfection; these lines show the gap between possible perfection and fallen humanity which, thematically, anticipate many literary examinations of man's fall, the most well known being Milton's late Renaissance epic, Paradise Lost.

Go on from here, Ada, please. (She). Billions of boys. Take one fairly decent decade. A billion of Bills, good, gifted, tender and passionate, not only spiritually but physically well-meaning Billions, have bared the jillions of their no less tender and brilliant Jills during that decade, at stations and under conditions that have to be controlled and specified by the worker, lest the entire report be choked up by the weeds of statistics and waist-high generalizations. No point would there be, if we left out, for example, the little matter of prodigious individual awareness and young genius, which makes, in some cases, of this or that particular gasp an unprecedented and unrepeatable event in the continuum of life or at least a thematic anthemia of such events in a work of art, or a denouncer’s article. The details that shine through or shade through: the local leaf through the hyaline skin, the green sun in the brown humid eye, tout ceci, vsyo eto, in tit and toto, must be taken into account, now prepare to take over (no, Ada, go on, ya zaslushalsya: I’m all enchantment and ears), if we wish to convey the fact, the fact, the fact—that among those billions of brilliant couples in one cross section of what you will allow me to call spacetime (for the convenience of reasoning), one couple is a unique super-imperial couple, sverhimperator-skaya cheta, in consequence of which (to be inquired into, to be painted, to be denounced, to be put to music, or to the question and death, if the decade has a scorpion tail after all), the particularities of their love-making influence in a special unique way two long lives and a few readers, those pensive reeds, and their pens and mental paintbrushes. Natural history indeed! Unnatural history—because that precision of senses and sense must seem unpleasantly peculiar to peasants, and because the detail is all: The song of a Tuscan Firecrest or a Sitka Kinglet in a cemetery cypress; a minty whiff of Summer Savory or Yerba Buena on a coastal slope; the dancing flitter of a Holly Blue or an Echo Azure—combined with other birds, flowers and butterflies: that has to be heard, smelled and seen through the transparency of death and ardent beauty. And the most difficult: beauty itself as perceived through the there and then. The males of the firefly (now it’s really your turn, Van).

Indeed, Allah commands you to return trusts to their rightful owners;[208] and when you judge between people, judge with fairness. What a noble commandment from Allah to you! Surely Allah is All-Hearing, All-Seeing.

When you divorce women and they have ˹almost˺ reached the end of their waiting period, either retain them honourably or let them go honourably. But do not retain them ˹only˺ to harm them ˹or˺ to take advantage ˹of them˺.

Many shooters ask the gamer to use violence against pure, unambiguous evil: monsters, Nazis, corporate goons, aliens of Ottoman territorial ambition. Yet these shooters typically have nothing to say about evil and violence, other than that evil is evil and violence is violent. This was never the most promising thematic carbon to trace, and yet shooters keep doing so with as little self-questioning as a medieval monk copying out scripture.

And they argue with Us—forgetting they were created—saying, “Who will give life to decayed bones?” 79. Say, ˹O Prophet,˺ “They will be revived by the One Who produced them the first time, for He has ˹perfect˺ knowledge of every created being.

I was trying to get a handle on Blindsight; I entertained and discarded any number of adaptive functions in search of that grand thematic punchline that would end the book. Yes, my protagonist would realize, self-awareness is absolutely essential because of X. The problem was, I couldn’t find an X that stood up under scrutiny; and it took me far too long to realize that Consciousness is good for nothing at all was the scariest and most existentially gut-churning punchline imaginable.

If the novelist loses touch with this linguistic ground of prose style, if he is unable to attain the heights of a relativized, Galilean linguistic consciousness, if he is deaf to organic double-voicedness and to the internal dialogization of living and evolving discourse, then he will never comprehend, or even realize, the actual possibilities and tasks of the novel as a genre. He may, of course, crete an artistic work that compositionally and thematically will be similar to a novel, will be “made” exactly as a novel is made, but he will not thereby have created a novel. The style will always give him away. We will recognize the naively self-confident or obtusely stubborn unity of a smooth, pure single-voiced language (perhaps accompanied by a primitive, artificial, worked-up double-voicedness). We quickly sense that such an author finds it easy to purge his work of speech diversity: he simply does not listen to the fundamental heteroglossia inherent in actual language; he mistakes social overtones, which create the timbres of words, for irritating noises that it is his task to eliminate. The novel, when torn out of authentic linguistic speech diversity, emerges in most cases as a “closet drama,” with detailed, fully developed and “artistically worked out” stage directions (it is, of course, bad drama). In such a novel, divested of its language diversity, authorial language inevitably ends up in the awkward and absurd position of the language of stage directions in plays [327].

When your personal multiplicity is printed on your face, in an almost too obviously thematic manner, in your DNA, in your hair and in the neither-this-nor-that beige of your skin - well, anyone can see you come from Dream City. In Dream City everything is doubled, everything is various. You have no choice but to cross borders and speak in tongues. That's how you get from your mother to your father, from talking to one set of folks who think you're not black enough to another who figure you insufficiently white.

This abstraction shows itself most strikingly in two facts: when Socrates mentions the fundamental needs which give rise to human society, he is silent about the need for procreation, and when he describes the tyrant, Injustice incarnate, he presents him as Eros incarnate. In the thematic discussion of the respective rank of spiritedness and desire, he is silent about eros. It seems that there is a tension between eros and the city and hence between eros and justice: only through the depreciation of eros can the city come into its own.

I don't have a poetry section in the bookshop. (Don't have but should have, I have begun to think. The poetry, like everything else, is scattered thematically in a generally successful attempt to encourage punters to walk the circle, reading shelves which, if more conventionally arranged, they might feel happy to skip. But poetry - unlike fiction, biography, drama, history - continues to be generically in demand. It's not a question, as I used to assume, of no one reading poetry; more a matter of people who read poetry liking little else. They need a Section.)

Some may think it inadvisable to include the people as investigators in the search for their own meaningful thematics: that their intrusive influence (n.b., the “intrusion” of those who are most interested—or ought to be—in their own education) will “adulterate” the findings and thereby sacrifice the objectivity of the investigation. This view mistakenly presupposes that themes exist, in their original objective purity, outside people—as if themes were things. Actually, themes exist in people in their relations with the world, with reference to concrete facts.

Interview on The Skiffy and Fanty Show 2010. In response to query that young adults may not be open to the nuances/realism in Moorehawke: ‘(In fact)young adult readers seem to (be very inclined)to reading the (Moorehawke) books thematically. Some (not all) adult reviewers ... tend to be very plot oriented. Because the books are a slow release of information and very character driven ... (they) don’t reward impatient reading ... but young adults seem to be very patient readers. They’re very analytical as well. I get very analytical responses from my young adult readers.

Chatter then will be phatic discourse that has become an end in itself, but sports chatter is something more, a continuous phatic discourse that deceitfully passes itself off as talk of the City and its Ends. Born as the raising to the nth power of that initial (and rational) waste that is sports recreation, sports chatter is the glorification of Waste, and therefore the maximum point of Consumption. On it and in it the consumer civilization man actually consumes himself (and every possibility of thematizing and judging the enforced consumption to which he is invited and subjected).

For all their shared boundaries, the experiences of fiction and nonfiction are fundamentally different. In the traditional short story or novel, a fictive space is opened up that allows you the reader to disappear into the action, even to the point of forgetting you are reading. In the best nonfiction, it seems to me, you’re always made aware that you are being engaged with a supple mind at work. The story line or plot in nonfiction consists of the twists and turns of a thought process working itself out. This is certainly true for the essay, but it is also true, I think, for classic nonfiction in general, be it Thucydides or Pascal or Carlyle, which follows an organizing principle that can be summarized as “tracking the consciousness of the author.” What makes me want to keep reading a nonfiction text is the encounter with a surprising, well-stocked mind as it takes on the challenge of the next sentence, paragraph, and thematic problem it has set for itself. The other element that keeps me reading nonfiction happily is an evolved, entertaining, elegant, or at least highly intentional literary style. The pressure of style should be brought to bear on every passage. “Consciousness plus style equals good nonfiction” is one way of stating the formula.

The question, then, is not whether boy should meet girl in Winnipeg or in New York; instead it is, What happens in Canadian literature when boy meets girl? And what sort of boy, and what sort of girl? If you've got this far, you may predict that when boy meets girl she gets cancer and he gets hit by a meteorite. . . .

Order is important. In language classes, you’ll typically learn words in thematic order because it’s a comfortable way to organize classes (“Today, we’re going to learn about animals!”) and it’s a comfortable way to learn (“Today, I learned about animals!”). But there’s an unintended consequence of doing this: you get your words mixed up. I learned all of my French numbers and colors at the same time, and I still have problems remembering whether sept is six or seven, or whether jaune is yellow or green. This is borne out by the research: when you learn a bunch of similar words at once, you’ll have a harder time remembering which one is which.

If Enlightenment in a technical sense is the programmatic word for progress in the awareness of explicitness, one can say without fear of grand formulas that rendering the implicit explicit is the cognitive form of fate. Were this not the case, one would never have had cause to believe that later knowledge would necessarily be better knowledge - for, as we know, everything that has been termed 'research' in the last centuries has rested on this assumption. Only when the inward-folded 'things' or facts are by their nature subject to a tendency to unfold themselves and become more comprehensible for us can one - provided the unfolding succeeds - speak of a true increase in knowledge. Only if the 'matters' are spontaneously prepared (or can be forced by imposed examination) to come to light in magnified and better-illuminated areas can one seriously - which here means with ontological emphasis - state that there is science in progress, there are real knowledge gains, there are expeditions in which we, the epistemically committed collective, advance to hidden continents of knowledge by making thematic what was previously unthematic, bringing to light what is yet unknown, and transforming vague cognizance into definite knowledge. In this manner we increase the cognitive capital of our society - the latter word without quotation marks in this case.

Genesis 1 is not exceptional. Though it may strike modern historically minded people as odd, biblical authors frequently emphasized thematic unity over historical exactitude. For example, it is a well-known fact that some Gospel authors grouped Jesus’ sayings and deeds by theme rather than by the order in which they occurred historically. As a result, the order of events in the Gospels differs considerably, just as the order of events in Genesis 1 and Genesis 2 differs significantly. This would be of concern only if the authors intended to provide an exact account of how things happened historically. If their concern was more thematic, as we suggest, then the contradictions are inconsequential. Supporting

My boss—one of my three new bosses, if I was going to be technical—stared at me blankly from where he stood across the counter, either thinking I was full of shit or trying to figure out how to turn what I’d been doing around on me so he could have an excuse to bitch. Because that was what he did—really well, unfortunately. So well that most of my coworkers had quit over the last month since the gym had been officially taken over by its newest owners. Asshole 1, Asshole 2, and The Decent Guy Who Was Unfortunately Never Around Who Might Also Be An Asshole If He Ever Spent More Than Five Minutes At Maio House. That was how we referred to them—at least those of us who were left. Okay, maybe it was just me and Deepa who did, but I highly doubted it.

But you ˹Israelites˺ turned away—except for a few of you—and were indifferent. 84. And ˹remember˺ when We took your covenant that you would neither shed each other’s blood nor expel each other from their homes, you gave your pledge and bore witness. 85. But here you are, killing each other and expelling some of your people from their homes, aiding one another in sin and aggression; and when those ˹expelled˺ come to you as captives, you still ransom them—though expelling them was unlawful for you.28 Do you believe in some of the Scripture and reject the rest? Is there any reward for those who do so among you other than disgrace in this worldly life and being subjected to the harshest punishment on the Day of Judgment? For God is never unaware of what you do.

But when the physicians assured us that the danger was as well from the sound (that is, the seemingly sound) as the sick, and that those people who thought themselves entirely free were oftentimes the most fatal, and that it came to be generally understood that people were sensible of it, and of the reason of it; then, I say, they began to be jealous of everybody, and a vast number of people locked themselves up, so as not to come abroad into any company at all, nor suffer any that had been abroad in promiscuous company to come into their houses, or near them—at least not so near them as to be within the reach of their breath or of any smell from them; and when they were obliged to converse at a distance with strangers, they would always have preservatives in their mouths and about their clothes to repel and keep off the infection. It must be acknowledged that when people began to use these cautions they were less exposed to danger, and the infection did not break into such houses so furiously as it did into others before; and thousands of families were preserved (speaking with due reserve to the direction of Divine Providence) by that means.

What makes me want to keep reading a nonfiction text is the encounter with a surprising, well-stocked mind as it takes on the challenge of the next sentence, paragraph, and thematic problem it has set for itself. The other element that keeps me reading nonfiction happily is an evolved, entertaining, elegant, or at least highly intentional literary style. The pressure of style should be brought to bear on every passage. “Consciousness plus style equals good nonfiction” is one way of stating the formula. For me, the great adventure in reading nonfiction is to follow, as I say, a really interesting, unpredictable mind struggling to entangle and disentangle itself in a thorny problem, or even a frivolous problem that is made complex through engagement with a sophisticated mind.

Is drawing near to speech, speaking, seeing, thinking oresently, rediscovering speech, vision, thoughts which are vertical (=abyssal) a 'mysticism' without God? Coincidence? No: it is not extraphilosophical, coincidence with an unsayable, an external ineffable. All of speculation is necessary in order to discover a sense for this prespeculative Being. But what will we say about it? Everything that we will say about it will be in principle false. Silence? There really would be indirect language...which would not try to objectify the said, but which gives it through gestures = poetry--And we could generalize: history, life, Passions. But then philosophy replaced by art, poetry, life? No, because they speak only silently. Philosophy as the thematization of this speaking silence.

The Republican Party is slightly ahead of Democrats when it come to devaluing any traditional understanding of foreign and national security policy. This is not surprising, because in all other matter of public policy, the GOP has strictly subordinated practical governance and problem solving to the emotional thematics of an endless political campaign. Whether the topic is Iran, Russia, or the proper level of defense spending at a time of high deficits, the GOP's stance has little to do with the merits of the situation; it is a projection of domestic political sloganeering. Taking a position on anything, whcther it be Ukraine or the efficacy of drones, boils down to a talking-point projection of focus groups-tested emotional themes: strength versus weakness, standing tall versus cutting and running, acting versus thinking." pp. 157-158

I wasn't discriminating in my reading, and I'm still not. I read then primarily to be entertained, as I do now. And I'm not saying that apologetically: I feel that if you remove the initial gut response from reading — the delight or excitement or simply the enjoyment of being told a story — and try to concentrate on the meaning or the shape of the "message" first, you might as well give up, it's too much like all work and no play.

128. Moses reassured his people, “Seek Allah’s help and be patient. Indeed, the earth belongs to Allah ˹alone˺. He grants it to whoever He chooses of His servants. The ultimate outcome belongs ˹only˺ to the righteous.” 129. They complained, “We have always been oppressed—before and after you came to us ˹with the message˺.” He replied, “Perhaps your Lord will destroy your enemy and make you successors in the land to see what you will do.

In the scenario I currently favor, life was regulated at first without feelings of any sort. There was no mind and no consciousness. There was a set of homeostatic mechanisms blindly making the choices that would turn out to be more conducive to survival. The arrival of nervous systems, capable of mapping and image making, opened the way for simple minds to enter the scene. During the Cambrian explosion, after numerous mutations, certain creatures with nervous systems would have generated not just images of the world around them but also an imagetic counterpart to the busy process of life regulation that was going on underneath. This would have been the ground for a corresponding mental state, the thematic content of which would have been valenced in tune with the condition of life, at that moment, in that body. The quality of the ongoing life state would have been felt.

In the Name of Allah—the Most Compassionate, Most Merciful Allah’s Favours: 1) Speech 1. The Most Compassionate 2. taught the Quran, 3. created humanity, 4. ˹and˺ taught them speech. Favour 2) The Universe 5. The sun and the moon ˹travel˺ with precision. 6. The stars and the trees bow down ˹in submission˺.[1146] 7. As for the sky, He raised it ˹high˺, and set the balance ˹of justice˺ 8. so that you do not defraud the scales. 9. Weigh with justice, and do not give short measure.

That day, he had been ordered to assume supreme command of the Russian Army in the Far East. This incident had a special sequel fifteen years later, when at a certain point of my father’s flight from Bolshevik-held St. Petersburg to southern Russia he was accosted while crossing a bridge, by an old man who looked like a gray-bearded peasant in his sheepskin coat. He asked my father for a light. The next moment each recognized the other. I hope old Kuropatkin, in his rustic disguise, managed to evade Soviet imprisonment, but that is not the point. What pleases me is the evolution of the match theme: those magic ones he had shown me had been trifled with and mislaid, and his armies had also vanished, and everything had fallen through, like my toy trains that, in the winter of 1904–05, in Wiesbaden, I tried to run over the frozen puddles in the grounds of the Hotel Oranien. The following of such thematic designs through one’s life should be, I think, the true purpose of autobiography.

— The opening argument was one of Devlin-Brown’s favorite parts of a trial. In a case like this, it was sometimes all that mattered. The U.S. Attorney’s Office had a formula for it, a system that was passed down through generations of prosecutors. It started with what they called “the grab”—a quick, two-minute summary of the case, meant to capture the jury’s attention. The grab could begin in one of two ways. The first was with a big thematic idea, as in, “This is a case about greed.” Devlin-Brown preferred what he called the “It was a dark and stormy night” beginning, which dropped the jurors right into a dramatic scene. Just like in a movie. On this day, his version began with, “It was July of 2008.” He spoke in a gentle, even voice. “Mathew Martoma, the defendant, was one of about a thousand people packed into a crowded Chicago convention hall waiting for an expert on Alzheimer’s disease to take the stage.” Sidney Gilman, he explained, was at an international Alzheimer’s conference to unveil the results of a hotly anticipated drug trial. The results of

To stand up straight with your shoulders back is to accept the terrible responsibility of life, with eyes wide open. It means deciding to voluntarily transform the chaos of potential into the realities of habitable order. It means adopting the burden of self-conscious vulnerability, and accepting the end of the unconscious paradise of childhood, where finitude and mortality are only dimly comprehended. It means willingly undertaking the sacrifices necessary to generate a productive and meaningful reality (it means acting to please God, in the ancient language). To stand up straight with your shoulders back means building the ark that protects the world from the flood, guiding your people through the desert after they have escaped tyranny, making your way away from comfortable home and country, and speaking the prophetic word to those who ignore the widows and children. It means shouldering the cross that marks the X, the place where you and Being intersect so terribly. It means casting dead, rigid and too tyrannical order back into the chaos in which it was generated; it means withstanding the ensuing uncertainty, and establishing, in consequence, a better, more meaningful and more productive order. So, attend carefully to your posture. Quit drooping and hunching around. Speak your mind. Put your desires forward, as if you had a right to them—at least the same right as others. Walk tall and gaze forthrightly ahead. Dare to be dangerous. Encourage the serotonin to flow plentifully through the neural pathways desperate for its calming influence. People, including yourself, will start to assume that you are

Successful indeed are the believers: 2. those who humble themselves in prayer; 3. those who avoid idle talk; 4. those who pay alms-tax;[672] 5. those who guard their chastity[673] 6. except with their wives or those ˹bondwomen˺ in their possession,[674] for then they are free from blame, 7. but whoever seeks beyond that are the transgressors; 8. ˹the believers are also˺ those who are true to their trusts and covenants; 9. and those who are ˹properly˺ observant of their prayers. 10. These are the ones who will be awarded 11. Paradise as their own.[675] They will be there forever.

...the hermits one comes across nowadays are not like those in the deserts of Egypt who dressed in palm-fronds and lived on the roots of the earth. Let it not be supposed, however, that because I speak well of the hermits of old I would not speak well of modern ones; I merely say that the penance of today's hermits does not approach the strictness and austerity of the lives of their earlier counterparts, but that does not prevent them from being good men, all of them--at least I consider them to be good; and even when the waters do run muddy, the hypocrite who pretends to be virtuous does less harm than the flagrant sinner.

Humanism is something entirely different. It is a theme or rather a set of themes that have reappeared on several occasions over time in European societies; these themes always tied to value judgments have obviously varied greatly in their content as well as in the values they have preserved. Furthermore they have served as a critical principle of differentiation. In the seventeenth century there was a humanism that presented itself as a critique of Christianity or of religion in general; there was a Christian humanism opposed to an ascetic and much more theocentric humanism. In the nineteenth century there was a suspicious humanism hostile and critical toward science and another that to the contrary placed its hope in that same science. Marxism has been a humanism; so have existentialism and personalism; there was a time when people supported the humanistic values represented by National Socialism and when the Stalinists themselves said they were humanists. From this we must not conclude that everything that has ever been linked with humanism is to be rejected but that the humanistic thematic is in itself too supple too diverse too inconsistent to serve as an axis for reflection. And it is a fact that at least since the seventeenth century what is called humanism has always been obliged to lean on certain conceptions of man borrowed from religion science or politics. Humanism serves to color and to justify the conceptions of man to which it is after all obliged to take recourse.

MSB: The triumph of Christ marks the culmination of your work from a thematic point of view. But in the world itself, it also marks the culmination of the long journey of human violence. RG: I think that Saint Paul's letters, particularly Romans and Corinthians, have the form of a mimetic spiral. Everything we've been talking about constitutes a sort of exegesis of what Paul had to say about the centrality of the Cross. The Cross is not only knowledge of God, but first and foremost an understanding of mankind. Paul was perfectly aware of this. It seems to me essential that the notion of the crucified Christ as “a stumbling block to Jews and foolishness to Gentiles” (1 Corinthians 1:23) be examined more closely. I had thought that Jacob Taubes, in his book on Paul's political theology, would develop this idea, but he never really gets around to it.6 MSB: Your acquaintance with Paul seems to have deepened over the years. RG: I hope it has. In a way it is rather recent. I have come to better understand Paul through reading and talking with Protestants. Most Catholics speak mainly of the Gospels. Protestants, on the other hand, speak mainly of Saint Paul; they consider Saint Paul's letters to be the primary Christian documents. I would find nothing more interesting than to write on the relationship between Protestantism and Catholicism. True ecumenicism would be exactly this, understanding what the Gospels and Saint Paul fundamentally have in common. The anthropological interpretation of Satan offers an opportunity for going further in this direction, it seems to me. MSB

In God’s providence he has given us passages that highlight different features of his kingship in Isaiah, which are all part of different rhetorical arguments. This diversity points to the greatness of God, the king, as well as to the many ways his kingship can relate to us today. As we have seen, God is the holy king (6:1–3; 57:15), a warrior king (59:15b–20; 63:1–6), a shepherd king (40:11), the unseeable king (6:2), the king we will see (33:17; 40:5; 52:10), the royal judge (33:22), the saviour and redeemer king (33:22; 44:6; 52:7; 59:20), the king of glory (6:3; 24:23; 40:5; 60:1–2), the king of Israel (44:6) and Jacob (41:21), the king of the nations (2:2–4; 25:6–8; 60:1–3; 66:18–24), the king of heavenly forces (24:21–23), the wise king (2:2–4), the king who inhabits the cosmos (57:15; 66:1), the king of the downtrodden (57:15; 66:1–2), the king in history (6; 36 – 37), the king at the eschaton (24:21–24; 52:7; 60), and more. The book of Isaiah does not want us to condense God, the king, into one simple idea; instead, the book invites us to allow its collage of portraits of God as king to elicit a range of responses.

Chapter 1, “Esoteric Antiquarianism,” situates Egyptian Oedipus in its most important literary contexts: Renaissance Egyptology, including philosophical and archeological traditions, and early modern scholarship on paganism and mythology. It argues that Kircher’s hieroglyphic studies are better understood as an antiquarian rather than philosophical enterprise, and it shows how much he shared with other seventeenth-century scholars who used symbolism and allegory to explain ancient imagery. The next two chapters chronicle the evolution of Kircher’s hieroglyphic studies, including his pioneering publications on Coptic. Chapter 2, “How to Get Ahead in the Republic of Letters,” treats the period from 1632 until 1637 and tells the story of young Kircher’s decisive encounter with the arch-antiquary Peiresc, which revolved around the study of Arabic and Coptic manuscripts. Chapter 3, “Oedipus in Rome,” continues the narrative until 1655, emphasizing the networks and institutions, especially in Rome, that were essential to Kircher’s enterprise. Using correspondence and archival documents, this pair of chapters reconstructs the social world in which Kircher’s studies were conceived, executed, and consumed, showing how he forged his career by establishing a reputation as an Oriental philologist. The next four chapters examine Egyptian Oedipus and Pamphilian Obelisk through a series of thematic case studies. Chapter 4, “Ancient Theology and the Antiquarian,” shows in detail how Kircher turned Renaissance occult philosophy, especially the doctrine of the prisca theologia, into a historical framework for explaining antiquities. Chapter 5, “The Discovery of Oriental Antiquity,” looks at his use of Oriental sources, focusing on Arabic texts related to Egypt and Hebrew kabbalistic literature. It provides an in-depth look at the modus operandi behind Kircher’s imposing edifice of erudition, which combined bogus and genuine learning. Chapter 6, “Erudition and Censorship,” draws on archival evidence to document how the pressures of ecclesiastical censorship shaped Kircher’s hieroglyphic studies. Readers curious about how Kircher actually produced his astonishing translations of hieroglyphic inscriptions will find a detailed discussion in chapter 7, “Symbolic Wisdom in an Age of Criticism,” which also examines his desperate effort to defend their reliability. This chapter brings into sharp focus the central irony of Kircher’s project: his unyielding antiquarian passion to explain hieroglyphic inscriptions and discover new historical sources led him to disregard the critical standards that defined erudite scholarship at its best. The book’s final chapter, “Oedipus at Large,” examines the reception of Kircher’s hieroglyphic studies through the eighteenth century in relation to changing ideas about the history of civilization.

insights emerging from their primary language

Mahler was a poor yea-sayer. His voice cracks, like Nietzsche’s, when he proclaims values, speaks from mere conviction, when he himself puts into practice the abhorrent notion of overcoming on which the thematic analyses capitalise, and makes music as if joy were already in the world. His vainly jubilant movements unmask jubilation; his subjective incapacity for the happy end denounces itself.

is to come to terms

As a result of these broad trends, contemporary Christian ethicists appear in public as figures struggling with the paradoxical task of articulating the insights emerging from their primary language to an audience they (perhaps mistakenly) believe either does not recognize the language, denies the validity of this

Christian ethicists appear in public as figures struggling

Rudestam and Newton’s (2001, p. 58) words, “by the end of the literature review, the reader should be able to conclude that ‘yes, of course, this is the exact study that needs to be done at this time to move knowledge in this field a little further along’.” That “yes” moment occurs because the SPL→RAT process unfolds in a logical, thematic, and anticipatable way.

I think that the thematic, formal history of the literary form ultimately harkens back to a different political system. That is to say, a feudal order: the aristocratic dispensation of leisure time, the refinements of the self. With the shift from feudal aristocracy to democracy there has been a long process of evolution. I think we’re in the throes of a kind of steep, logarithmic shift, and I think that literary forms are losing their capacity to connect people to issues, to the experiences that feel most meaningful to them.

paradoxical task of articulating the insights

primary

Weren’t movies his generation’s faith anyway—its true religion? Wasn’t the theater our temple, the one place we enter separately but emerge from two hours later together, with the same experience, same guided emotions, same moral? A million schools taught ten million curricula, a million churches featured ten thousand sects with a billion sermons—but the same movie showed in every mall in the country. And we all saw it! That summer, the one you’ll never forget, every movie house beamed the same set of thematic and narrative images—the same Avatar, same Harry Potter, same Fast and the Furious, flickering pictures stitched in our minds that replaced our own memories, archetypal stories that became our shared history, that taught us what to expect from life, that defined our values. What was that but a religion?

Nature is increasingly the thematic focus of industrial heritage.

These bridges support revelations in opposition to repudiations and personal testimonies challenging thematic stereotypes. Although

The literary framework view not only avoids this problem but actually explains it. The order of the days is not meant to reflect the chronology of creation. It is rather meant to express thematically the problems of darkness, watery abyss, formlessness, and void expressed in Genesis 1:2. 4.