Tude Quotes

You really turning mercenary on your favorite older brother? (Dev) No. I would never do that to Alain. (Aimee) Ouch! Bearswan got ‘tude. (Dev)

And now I begin to understand why I was imprisoned so many years in this lonely chamber, and why I could never break through the viewless bolts and bars; for if I had sooner made my escape into the world, I should have grown hard and rough, and been covered with earthly dust, and my heart might have become callous by rude encounters with the multi-tude.. ... But living in solitude till the fulness of time was come, I still kept the dew of my youth and the freshness of my heart..... I used to think that I could imagine all passions, all feelings and states of the heart and mind; but how little did I know!...Indeed, we are but shadows—we are not endowed with real life, and all that seems most real about us is but the thinnest substance of a dream—till the heart be touched. That touch creates us,—then we begin to be,—thereby we are beings of reality and inheritors of eternity.

In the first place, it would efface from everybody’s conscience the distinction between justice and injustice. No society can exist unless the laws are respected to a cer- tain degree, but the safest way to make them respected is to make them respectable. When law and morality are in contradiction to each other, the citizen finds himself in the cruel alternative of either losing his moral sense, or of losing his respect for the law—two evils of equal magni- tude, between which it would be difficult to choose.

Watch the ’tude, dude, unless you want today’s session to suck more than a sex worker on Saturday night.

She wasn’t going there again. Ever. Nope, she needed transparency from a man. And Parker, for all his bad-boy, cowboy ‘tude and cocky swagger, wasn’t anything close to transparent. At all. And that made him downright dangerous to her.

I'm a 'shadow seeker' with a 'tude'!." ~Marina DeAngelo [2012]

I am a 'Light' seeker with a 'tude'!." ~R. Alan Woods [2013]

Egész Párizs odagyűlik hozzá, ahogy a csőcselék lepi el a Grève teret, ha kivégzés készül. Azért mennek oda, hogy lássák, tudja-e leplezni fájdalmát ez az asszony, tud-e szépen meghalni. Nem rémes?

In the first place, the majority never read anything twice. The sure mark of an unliterary man is that he considers ‘I’ve read it already’ to be a conclusive argu- ment against reading a work. We have all known women who remembered a novel so dimly that they had to stand for half an hour in the library skimming through it before they were certain they had once read it. But the moment they became cer- tain, they rejected it immediately. It was for them dead, like a burnt-out match, an old railway ticket, or yesterday’s paper; they had already used it. Those who read great works, on the other hand, will read the same work ten, twenty or thirty times during the course of their life. Secondly, the majority, though they are sometimes frequent readers, do not set much store by reading. They turn to it as a last resource. They abandon it with alacrity as soon as any alternative pastime turns up. It is kept for railway journeys, illnesses, odd moments of enforced solitude, or for the process called ‘reading oneself to sleep’. They sometimes combine it with desultory conversation; often, with listening to the radio. But literary people are always looking for leisure and si- lence in which to read and do so with their whole attention. When they are denied such attentive and undisturbed reading even for a few days they feel impoverished. Thirdly, the first reading of some literary work is often, to the literary, an expe- rience so momentous that only experiences of love, religion, or bereavement can furnish a standard of comparison. Their whole consciousness is changed. They have become what they were not before. But there is no sign of anything like this among the other sort of readers. When they have finished the story or the novel, nothing much, or nothing at all, seems to have happened to them. Finally, and as a natural result of their different behaviour in reading, what they have read is constantly and prominently present to the mind of the few, but not to that of the many. The former mouth over their favourite lines and stanzas in soli- tude. Scenes and characters from books provide them with a sort of iconography by which they interpret or sum up their own experience.

Age is a number ... LIFE is all ATT-i-tude!

3) Chrislam is an Obvious False Teaching that Has Entered Christianity: Marloes Janson and Birgit Meyer state that Chrislam merges Christianity and Islam. This syncretistic movement rests upon the belief that following Christianity or Islam alone will not guarantee salvation. Chrislamists participate in Christian and Islamic beliefs and practices. During a religious service Tela Tella, the founder of Ifeoluwa, Nigeria’s first Chrislamic movement, proclaimed that “Moses is Jesus and Jesus is Muhammad; peace be upon all of them – we love them all.’” Marloes Janson says he met with a church member who calls himself a Chrislamist. The man said, “You can’t be a Christian without being a Muslim, and you can’t be a Muslim without being a Christian.” These statements reflect the mindset of this community, which mixes Islam with Christianity, and African culture. Samsindeen Saka, a self-proclaimed prophet, also promotes Chrislam. Mr. Saka founded the Oke Tude Temple in Nigeria in 1989. The church's name means the mountain of loosening bondage. His approach adds a charismatic flavor to Chrislam. He says those bound by Satan; are set free through fasting and prayer. Saka says when these followers are set free from evil spirits. Then, the Holy Spirit possesses them. Afterward, they experience miracles of healing and prosperity in all areas of their life. He also claims that combining Christianity and Islam relieves political tension between these groups. This pastor seeks to take dominion of the world in the name of Chrislam (1). Today, Chrislam has spread globally, but with much resistance from the Orthodox (Christians, Muslims, and Jews). Richard Mather of Israeli International News says Chrislamists recognize both the Judeo-Christian “Bible and the Quran as holy texts.” So, they fuse these religions by removing Jewish references from the Bible. Thereby neutralizing the prognostic relevance “of the Jewish people and the land of Israel.” This fusion of Islam with Christianity is a rebranded form of replacement theology (2) (3). Also, traditional Muslims do not believe in the resurrection of Jesus Christ. Therefore, they do not believe Christ died on the cross for the sins of the world. Thus, these religions cannot merge without destroying the foundations of the Gospel of Jesus Christ. References: 1. Janson, Marloes, and Birgit Meyer. “Introduction: Towards a Framework for the Study of Christian-Muslim Encounters in Africa.” Africa, Vol. 86, no. 4, 2016, pp. 615-619, 2. Mather, Richard. “What is Chrislam?” Arutz Sheva – Israel International News. Jewish Media Agency, 02 March 2015, 3. Janson, Marloes. Crossing Religious Boundaries: Islam, Christianity, and ‘Yoruba Religion' in Lagos, Nigeria, (The International African Library Book 64). Cambridge University Press. 2021.

A nyelvtanulás sikerének ismérveként szokták emlegetni, hogy tud-e valaki egy pohár vizet kérni az adott nyelven. Japánba készülő turistáink számára ide írom, hogy ott ezt így kell mondani: „Mizu-o sukoshikudasai”: „Ereszkedjék le hozzám egy kis vízzel”. Legtöbbször nem is kell mondani, mert a figyelmes asztaltárs megelőzi: O-mizu-o agemashoka? Felemelkedhetek önhöz a tiszteletreméltó vízzel?

Math-i-tude Mom- and Dad-i-tude Mad-i-tude A

But more important than any words we use is our atti tude. If our atti tude is not one of compassion, then whatever we say will be experienced by the child as phony or manipulative. It is when our words are infused wi th our real feelings of empathy that they speak directly to a child’s heart.

The hardest part is the shi ft we have to make in atti tude. We have to stop thinking of the child as a “problem” that needs correction. We have to give up the idea that because we’re adul ts we always have the right answer. We have to stop worrying that i f we’re not “tough enough” the child will take advantage of us. It

a kérdés az, hogy a mindenkori művészet tud-e olyan formákat teremteni, amelyek megállíthatják a barbarizmust

Then said Almitra, Speak to us of Love. And he raised his head and looked upon the people, and there fell a stillness upon them. And with a great voice he said: When love beckons to you, follow him, Though his ways are hard and steep. And when his wings enfold you yield to him, Though the sword hidden among his pinions may wound you. And when he speaks to you believe in him, Though his voice may shatter your dreams as the north wind lays waste the garden. For even as love crowns you so shall he crucify you. Even as he is for your growth so is he for your pruning. Even as he ascends to your height and caresses your tenderest branches that quiver in the sun, So shall he descend to your roots and shake them in their clinging to the earth. • Like sheaves of corn he gathers you unto himself. He threshes you to make you naked. He sifts you to free you from your husks. He grinds you to whiteness. He kneads you until you are pliant; And then he assigns you to his sacred fire, that you may become sacred bread for God’s sacred feast. All these things shall love do unto you that you may know the secrets of your heart, and in that knowledge become a fragment of Life’s heart. But if in your fear you would seek only love’s peace and love’s pleasure, Then it is better for you that you cover your nakedness and pass out of love’s threshing-floor, Into the seasonless world where you shall laugh, but not all of your laughter, and weep, but not all of your tears. • Love gives naught but itself and takes naught but from itself. Love possesses not nor would it be possessed; For love is sufficient unto love. When you love you should not say, “God is in my heart,” but rather, “I am in the heart of God.” And think not you can direct the course of love, for love, if it finds you worthy, directs your course. Love has no other desire but to fulfil itself. But if you love and must needs have desires, let these be your desires: To melt and be like a running brook that sings its melody to the night. To know the pain of too much tenderness. To be wounded by your own under- standing of love; And to bleed willingly and joyfully. To wake at dawn with a winged heart and give thanks for another day of loving; To rest at the noon hour and meditate love’s ecstasy; To return home at eventide with grati- tude; And then to sleep with a prayer for the beloved in your heart and a song of praise upon your lips.

I got me a special Chris’mas gift during the worst uv it. On Chris’mas Eve the bastids shot my heel off. I wuz already sufferin’ from the distenturry so I shit myself, an’ jist laid there in the mud an’ my own mess waiting fer Santy Claus ta come, er Jesus, but neither one uv ‘em showed up. A dog’s gratty-tude is a sacred thang, it’s allas free in the givin’, an’ they allas gives more’n they git. Dylan wuz grateful with all his big ol’ heart an’ soul, without ever askin’ nuthin’ in return. It shamed me ta be the receiver uv such pure gratty-tude. Some folks like ta say dog is God spelt back’ards an’ I figger they’s somethin’ in that—I ain’t a deep-thinkin’ man but I take it as a message.  

– S most mivel hízelegnek neked az emberek? Gondolom, „őszentségé”-nek szólítanak immár. – Így van, pontosan így – ismerte el a pap, a lehető legszenvedőbb hangon. – S valahányszor így szólítanak, valamiféle kellemes érzés tölt el, öröm, már-már boldogság? – Sajnos, sajnos. Meg tud-e vajon bocsájtani nekem az Isten?

The sense of monas/monad as being the perspective of a single indi- vidual still inheres in its modern derivatives: monk, monastery. The proto- Indo-European root holds the sense of “solitary”: in the Buddhist text the Suttanipata (3.11.40) we find the words, ekattam monam akkhatam, “soli- tude is called wisdom.