Triangle Similarity Quotes

It is known that for the Greeks delta was a symbol for woman. The Pythagoreans regarded the triangle as the arche geneseoas because of its perfect form and because it represented the archetype of universal fertility. A similar symbolism for the triangle is to be found in India.

So real was this vision that I could hear the deity’s sweet voice explain that there is a specific meditation for connecting with the Celestial Wisdom! Witnessing Kuan Yin lie face down on the Oriental Carpet with arms outstretched over Her head, I watched as Her thumb and forefinger formed a triangle It was then that Kuan Yin further explained the significance of this specific meditation's mudra; that it acts similar to a capstone on an obelisk—drawing wisdom to one who has demonstrated intention to be a teacher of wisdom.

..I began speaking.. First, I took issue with the media's characterization of the post-Katrina New Orleans as resembling the third world as its poor citizens clamored for a way out. I suggested that my experience in New Orleans working with the city's poorest people in the years before the storm had reflected the reality of third-world conditions in New Orleans, and that Katrina had not turned New Orleans into a third-world city but had only revealed it to the world as such. I explained that my work, running Reprieve, a charity that brought lawyers and volunteers to the Deep South from abroad to work on death penalty issues, had made it clear to me that much of the world had perceived this third-world reality, even if it was unnoticed by our own citizens. To try answer Ryan's question, I attempted to use my own experience to explain that for many people in New Orleans, and in poor communities across the country, the government was merely an antagonist, a terrible landlord, a jailer, and a prosecutor. As a lawyer assigned to indigent people under sentence of death and paid with tax dollars, I explained the difficulty of working with clients who stand to be executed and who are provided my services by the state, not because they deserve them, but because the Constitution requires that certain appeals to be filed before these people can be killed. The state is providing my clients with my assistance, maybe the first real assistance they have ever received from the state, so that the state can kill them. I explained my view that the country had grown complacent before Hurricane Katrina, believing that the civil rights struggle had been fought and won, as though having a national holiday for Martin Luther King, or an annual march by politicians over the bridge in Selma, Alabama, or a prosecution - forty years too late - of Edgar Ray Killen for the murder of civil rights workers in Philadelphia, Mississippi, were any more than gestures. Even though President Bush celebrates his birthday, wouldn't Dr. King cry if he could see how little things have changed since his death? If politicians or journalists went to Selma any other day of the year, they would see that it is a crumbling city suffering from all of the woes of the era before civil rights were won as well as new woes that have come about since. And does anyone really think that the Mississippi criminal justice system could possibly be a vessel of social change when it incarcerates a greater percentage of its population than almost any place in the world, other than Louisiana and Texas, and then compels these prisoners, most of whom are black, to work prison farms that their ancestors worked as chattel of other men? ... I hoped, out loud, that the post-Katrina experience could be a similar moment [to the Triangle Shirtwaist factory fiasco], in which the American people could act like the children in the story and declare that the emperor has no clothes, and hasn't for a long time. That, in light of Katrina, we could be visionary and bold about what people deserve. We could say straight out that there are people in this country who are racist, that minorities are still not getting a fair shake, and that Republican policies heartlessly disregard the needs of individual citizens and betray the common good. As I stood there, exhausted, in front of the thinning audience of New Yorkers, it seemed possible that New Orleans's destruction and the suffering of its citizens hadn't been in vain.

My fingers slid along the bottom of the door jamb until I felt the rubber door stopper wedged in place.  A similar rubber triangle sealed the door leading back into the house.  From experience, I knew the little stoppers would hold in place where a deadbolt might fail.  They’d saved my rear before and I was always careful to pack them for the next use.

Axonal remapping in blind or deaf individuals is great, exciting, and moving. It’s cool that your hippocampus expands if you drive a London cab. Ditto about the size and specialization of the auditory cortex in the triangle player in the orchestra. But at the other end, it’s disastrous that trauma enlarges the amygdala and atrophies the hippocampus, crippling those with PTSD. Similarly, expanding the amount of motor cortex devoted to finger dexterity is great in neurosurgeons but

Our ship is a barque. She’s a lot like a barquentine, but not exactly like. Similar in length to the Monsea, and three-masted, but the foremast and the mainmast carry square-rigged sails and only the aftermost mast is rigged fore-and-aft. Do I sound more and more like I know what I’m talking about? The front and middle masts carry square sails that drop down from above. The back mast carries triangle sails that we raise from below, with lines I know the names of. And she’s beautiful, she’s so, so completely beautiful with the wind in her sails. She’s tried and true; she has barnacles clinging to her once-crimson hull that’s been burnished by the sun and the sea into something more weathered. Annet bought her from a wine merchant in Monport, on behalf of the queen. Bitterblue wanted to rename her something boring, but Annet and Navi both cried out in alarm that it was bad luck to rename a ship. I was relieved, because her name is the Fledgling. “Silly name for a ship that’s sailed many seas,” said Bitterblue, but I like to imagine a grown bird that’s only just now learning to fly.

The Egyptians believed in sacred words, and there’s a story about Isis tricking the great god Ra to reveal his secret magic word. The Hebrews believed there was great power in God’s name. I find it sometimes ironic that the Christian prayer Our Father or Pater Noster finishes with the word Amen. Amen means ‘hidden one.’ It used to be the name of Ra who was called Amen Ra or Amen Osiris. The Our Father has aspects similar to what is written in the Egyptian Book of the Dead and Maxim of Ani. The Freemasons use the golden triangle, as do Christian churches. It is an expensive and rare gift.

Suddenly, a rock hits the other side of the hex. It stays there. It's just a few inches away from me. It's roughly triangular, kind of a dark brown, and has rough, jagged edges. Like you might see on the tip of a spear from a caveman. Have I met spacefaring cavemen? Stop being stupid, Ryland. Why did they put a rock there? And is it sticky? Are they trying to block my view? If so, they're doing a terrible job. The little triangle is only a couple of inches wide at the thickest point and the hex is a good 8 inches across. And it gets sillier. Now the rock is bending at articulated joints, and there are two similar rocks that do the same thing, and there's a larger rock attached to them that- That's not a rock. It's a claw! It's a claw with three fingers! ... The alien's claw-er... I'll call it a hand. That's less scary. The alien's hand has three triangular fingers, each one with articulation points. Knuckles, I guess. They can close up in to a raindrop shape of widen out to a sort of three-legged starfish. The skin is weird. It looks like brownish-black rock. It's irregular and bumpy, like someone carved the hand out of granite and hasn't gotten around to smoothing it out yet. Natural armour, maybe? Like a turtle shell, but less organised? There's an arm, too. I can barely see it from this angle, no matter how hard I stupidly press my face in to the Hot Wall of Pain. But there's definitely an arm leading away from the hand. I mean, there'd have to be, right? Not just a magic floating hand.

Our mathematics is a combination of invention and discoveries. The axioms of Euclidean geometry as a concept were an invention, just as the rules of chess were an invention. The axioms were also supplemented by a variety of invented concepts, such as triangles, parallelograms, ellipses, the golden ratio, and so on. The theorems of Euclidean geometry, on the other hand, were by and large discoveries; they were the paths linking the different concepts. In some cases, the proofs generated the theorems-mathematicians examined what they could prove and from that they deduced the theorems. In others, as described by Archimedes in The Method, they first found the answer to a particular question they were interested in, and then they worked out the proof. Typically, the concepts were inventions. Prime numbers as a concept were an invention, but all the theorems about prime numbers were discoveries. The mathematicians of ancient Babylon, Egypt, and China never invented the concept of prime numbers, in spite of their advanced mathematics. Could we say instead that they just did not "discover" prime numbers? Not any more than we could say that the United Kingdom did not "discover" a single, codified, documentary constitution. Just as a country can survive without a constitution, elaborate mathematics could develop without the concept of prime numbers. And it did! Do we know why the Greeks invented such concepts as the axioms and prime numbers? We cannot be sure, but we could guess that this was part of their relentless efforts to investigate the most fundamental constituents of the universe. Prime numbers were the basic building blocks of matter. Similarly, the axioms were the fountain from which all geometrical truths were supposed to flow. The dodecahedron represented the entire cosmos and the golden ratio was the concept that brought that symbol into existence.

Until recently, three unspoken principles have guided the arena of genetic diagnosis and intervention. First, diagnostic tests have largely been restricted to gene variants that are singularly powerful determinants of illness—i.e., highly penetrant mutations, where the likelihood of developing the disease is close to 100 percent (Down syndrome, cystic fibrosis, Tay-Sachs disease). Second, the diseases caused by these mutations have generally involved extraordinary suffering or fundamental incompatibilities with “normal” life. Third, justifiable interventions—the decision to abort a child with Down syndrome, say, or intervene surgically on a woman with a BRCA1 mutation—have been defined through social and medical consensus, and all interventions have been governed by complete freedom of choice. The three sides of the triangle can be envisioned as moral lines that most cultures have been unwilling to transgress. The abortion of an embryo carrying a gene with, say, only a ten percent chance of developing cancer in the future violates the injunction against intervening on low-penetrance mutations. Similarly, a state-mandated medical procedure on a genetically ill person without the subject’s consent (or parental consent in the case of a fetus) crosses the boundaries of freedom and noncoercion. Yet it can hardly escape our attention that these parameters are inherently susceptible to the logic of self-reinforcement. We determine the definition of “extraordinary suffering.” We demarcate the boundaries of “normalcy” versus “abnormalcy.” We make the medical choices to intervene. We determine the nature of “justifiable interventions.” Humans endowed with certain genomes are responsible for defining the criteria to define, intervene on, or even eliminate other humans endowed with other genomes. “Choice,” in short, seems like an illusion devised by genes to propagate the selection of similar genes.

The trajectory curves produced by the ball thrown into the air or the orbital curves of the planets orbiting the sun were of great interest to mathematicians. Treating algebraic systems was developed by medieval Islam scholars. Descartes showed how to use the algebraic term (x, y) to describe a geometric shape, showing what is known as Cartesian coordinates and how they were drawn using x, y and graphs. A straight line graph has characteristics that are easy to calculate. 카톡【AKR331】텔레【RDH705】라인【SPR331】위커【SPR705】 저희는 7가지 철칙을 바탕으로 거래를 합니다. 고객들과 지키지못할약속은 하지않습니다 1.정품보장 2.총알배송 3.투명한 가격 4.편한 상담 5.끝내주는 서비스 6.고객님 정보 보호 7.깔끔한 거래 포폴,에토미,수면제 팔아요 The known formula from the Babylonian times was able to calculate the area under the straight line. This slope (the rate of change represented by the slope of the straight line) is the value of the y coordinate divided by the change of the associated x coordinate. However, these values ​​are more difficult to calculate in the curve. Before Newton, mathematicians realized that one way to do this was to calculate an approximation. Calculate the curve as continuous straight lines, and the area under the curve as continuous squares and triangles. Using more or less rectangles and triangles, you can get a more accurate approximation, but this is still only an approximation. Newton began challenging this problem before he reached Ulussof. In February 1665 he was still in the third year of college. He knew that the French mathematician Fermat and his mentor Bera both explained the formula for a particular curve. He began to wonder if they could be generalized to all curves. "I got a hint about this method from how to draw Fermat's tangents and generalized it," he later said. The key to this problem was his ability to use infinite water. Newton realized this. Instead of adding to infinity, the sum associated with an infinite series is similar to a finite set of goals or limits. And we could use this to find the curve as a rectangle. Effective using infinite numbers and giving small squares to the area under the curve. This is 'integral'.

Whether your goal is to be a great artist, novelist, or actor, the goal is a vehicle for helping others to fulfill their soul’s goal. But perhaps you’re not really sure what you want. Maybe you keep changing your mind from day to day. Or you’re afraid of making the “wrong” choice, and then being trapped or disappointed. It’s vital to know what you want and to clearly understand your Divine Purpose. In the next chapter, we’ll stop and catch our breath long enough to listen to that still, small voice within that whispers to us about our dreams. Then we’ll write them down! POINTS TO REMEMBER It’s not enough to merely think about growing rich or achieving other goals; action must follow thought. God helps those who help themselves. Our thoughts about time create our experiences. It’s important to replace limited thinking concerning time with expanded and positive thoughts that affirm that there is an abundance of time. Love relationships, careers, and health are all similarly accomplished goals, like three equal tips of a triangle. If you have achieved success in one of these areas, you can accomplish your goals in the other areas.

rendered the aircraft no longer airworthy and was thereby beyond the scope of human endeavor to control.” The force that rendered the aircraft uncontrollable was unknown. Another report from a similar disappearance said that “no more baffling problem has ever been presented for investigation.” It was obvious to me that my research into the subject of missing planes had become an obsession, which had everyone concerned, because the media frenzy was over. The public’s fascination with the Bermuda Triangle had passed. I was the only one still fixated on it. One friend suggested it was pregnancy hormones, but Sarah thought I had lost touch with reality. A week ago, she’d begged me, yet again, to see a therapist. As I sat at the kitchen table, I felt the sweet sensation of my baby moving in my belly. It was like a flutter of butterfly wings. Was he kicking or rolling over? Or was he a she? I sat back and stared at those crash reports and realized how quiet the condo was. There was no music or television, laughter or conversation. It was just me, alone with the sound of pages turning. It wasn’t so bad in the daytime, but at night, in the darkness, with only one lamp at my desk or with the cold glare of the fluorescent light bulb over the kitchen table and the unbearable silence, I recognized how desperately I missed Dean.

The art of being wise,” the American philosopher and psychologist William James once wrote, “is the art of knowing what to overlook,”16 and this book is about a terrific step along the scientific road of learning what to overlook. It is about the discovery of a profound similarity not between triangles or moving objects, but between the upheavals that affect our lives, and the ways in which the complicated networks in which they occur—economies, political systems, ecosystems, and so on—are naturally organized.

[T]he two main sources of heroin in America since World War II—the so-called "Golden Triangle" in Southeast Asia and the "French Connection" in Marseilles—were established in the course of operations by the U.S. Government's intelligence community. They have been protected by that community, ostensibly to further national security. A newer and more diffuse source of drugs, in Latin America, has often been protected similarly.

There was also a peculiarly Japanese adaptation of things foreign. I first noticed this one rainy November evening when I stopped by Rub-a-Dub, a funky reggae watering hole located near the Pontocho, the city's former red-light district now known for its restaurants, bars, and geisha teahouses. After ordering one of the bar's famous daiquiris, I anticipated receiving an American-style rum-in-your-face daiquiri with an explosive citrus pucker. Instead, I was handed a delicate fruity drink that tasted more like a melted lime Popsicle. Over time I noticed other items had been similarly adapted. McDonald's offered hamburgers with sliced pineapple and ham to satisfy Japanese women's notorious sweet tooth. "Authentic" Italian restaurants topped their tomato-seafood linguini with thin strands of nori seaweed, instead of grated Parmesan. And slim triangles of "real" New York-style chizu-keki (cheesu-cakey) in dessert shops tasted like cream cheese-sweetened air.

We began with two buttery sweet edamame and one sugar syrup-soaked shrimp in a crunchy soft shell. A lightly simmered baby octopus practically melted in our mouths, while a tiny cup of clear, lemony soup provided cooling refreshment. The soup held three slices of okra and several slippery cool strands of junsai (water shield), a luxury food that grows in ponds and marshes throughout Asia, Australia, West Africa, and North America. In the late spring the tiny plant develops leafy shoots surrounded by a gelatinous sheath that floats on the water's surface, enabling the Japanese to scoop it up by hand from small boats. The edamame, okra, and water shield represented items from the mountains, while the shrimp and octopus exemplified the ocean. I could tell John was intrigued and amused by this artistic (perhaps puny?) array of exotica. Two pearly pieces of sea bream, several fat triangles of tuna, and sweet shelled raw baby shrimp composed the sashimi course, which arrived on a pale turquoise dish about the size of a bread plate. It was the raw fish portion of the meal, similar to the mukozuke in a tea kaiseki. To counter the beefy richness of the tuna, we wrapped the triangles in pungent shiso leaves , then dunked them in soy. After the sashimi, the waitress brought out the mushimono (steamed dish). In a coal-black ceramic bowl sat an ivory potato dumpling suspended in a clear wiggly broth of dashi thickened with kudzu starch, freckled with glistening orange salmon roe. The steamed dumplings, reminiscent of a white peach, was all at once velvety, sweet, starchy, and feathery and had a center "pit" of ground chicken. The whole dish, served warm and with a little wooden spoon, embodied the young, tender softness of spring.

In the months and years following my participation in the completion of Oracle of Compassion: the Living Word of Kuan Yin, I did, in accordance with the deity’s former declaration—that she would continue sending important dreams, experience many dreams and visitations from Kuan Yin. It was after completing the transcription of some of the Kuan Yin quotes that I fell into a deep slumber. Just before awakening, I dreamt of Kuan Yin standing in my living room directly in front of the marble-tiled fireplace wherein Lena Lees and I would hold prayer circles. So real was this vision that I could hear the deity’s sweet voice explain that there is a specific meditation for connecting with the Celestial Wisdom! Witnessing Kuan Yin lie face down on the Oriental Carpet with arms outstretched over Her head, I watched as Her thumb and forefinger formed a triangle—the dhyana mudra specifically designated to Kannon called the dhyana mudra displayed by the fourth Dhyani Buddha Amitabha, also known as Amitayus Kuan Yin. It was then that Kuan Yin further explained the significance of this specific mudra; that it acts similar to a capstone on an obelisk—drawing wisdom to one who has demonstrated intention to be a teacher of wisdom. Aware that Kuan Yin was pointed in a northward direction, I surmised this particular alignment was also a significant aspect of the meditation—that this specific positioning was most ideal for receiving answers for prayers directed to the Her. Later in the dream, it was confirmed that each person attracts from the universe, realities that are aligned with their specific beliefs and values.

Steady, massive supplies of narcotics have been pumped into American cities for decades ... The two main sources of heroin in America since World War II—the so-called "Golden Triangle" in Southeast Asia and the "French Connection" in Marseilles—were established in the course of operations by the U.S. Government's intelligence community. They have been protected by that community, ostensibly to further national security. A newer and more diffuse source of drugs, in Latin America, has often been protected similarly.

The relationship between women and fiction extends also to the role of women as consumers of fiction. During the 1830s and 1840s, Russians who had any pretense of revering European culture formed a veritable cult in appreciation of the fiction of George Sand, originally Aurore Dupin Dudevant. So pervasively did Sand's work (and personal life) influence tsarist Russia that a special term was coined to describe the literary phenomenon. The term Zhorzhzandism was applied to the many Russian novels written in the 1830s and 1840s that dealt with themes similar to those of Sand's early novels. The international opera star Pauline Viardot attested to Sand's enormous popularity in Russia. She wrote to Sand that her works were immediately translated there from the time they first appeared, that everyone read them from the top rungs of the social ladder to the bottom, that the men adored her, the women idolized her—that, in short, she reigned over the Russian people more sovereignly than the tsar." Talk about Sand took the Russian literary salons by storm. Pushkin wrote in a letter to his wife, "If her [Evgenia Tur's] translation is as faithful as she herself is a faithful copy of Madame Sand, then her success is undoubtable." His letter reflected the fashionable attitude toward Sand in Russian high society. Diaries, memoirs and letters testify to her immense popularity among the Russian people and to the fact that young Russians seized each Sand novel as quickly as it arrived in their motherland, and devoured her prose. Almost all educated Russians in the nineteenth century read French fluently, but nonetheless many of her works were translated into Russian almost as quickly as they appeared in the original.