Two Different Entities Quotes

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if you think of a relationship as a living entity, I guess it's one thing if the missing two percent is, like, a fingernail. But when it's the heart, that's a whole different ball of wax.
Jodi Picoult (My Sister's Keeper)
Once a journey is designed, equipped, and put in process, a new factor enters and takes over. A trip, a safari, an exploration, is an entity, different from all other journeys. It has personality, temperament, individuality, uniqueness. A journey is a person in itself; no two are alike. And all plans, safeguards, policing, and coercion are fruitless. We find after years of struggle that we do not take a trip; a trip takes us. Tour masters, schedules, reservations, brass-bound and inevitable, dash themselves to wreckage on the personality of the trip. Only when this is recognized can the blown-in-the glass bum relax and go along with it. Only then do the frustrations fall away. In this a journey is like marriage. The certain way to be wrong is to think you control it.
John Steinbeck (Travels with Charley: In Search of America)
The ambiguous role of the car crash needs no elaboration—apart from our own deaths, the car crash is probably the most dramatic event in our lives, and in many cases the two will coincide. Aside from the fact that we generally own or are at the controls of the crashing vehicle, the car crash differs from other disasters in that it involves the most powerfully advertised commercial product of this century, an iconic entity that combines the elements of speed, power, dream and freedom within a highly stylized format that defuses any fears we may have of the inherent dangers of these violent and unstable machines.
J.G. Ballard (The Atrocity Exhibition)
it seems that once again people engage in a search for evidence that is biased toward confirmation. Asked to assess the similarity of two entities, people pay more attention to the ways in which they are similar than to the ways in which they differ. Asked to assess dissimilarity, they become more concerned with differences than with similarities. In other words, when testing a hypothesis of similarity, people look for evidence of similarity rather than dissimilarity, and when testing a hypothesis of dissimilarity, they do the opposite. The relationship one perceives between two entities, then, can vary with the precise form of the question that is asked
Thomas Gilovich (How We Know What Isn't So: The Fallibility of Human Reason in Everyday Life)
Of course , if I am nothing but an ego, and woman is nothing but another ego, then there is really no vital difference between us. Two little dolls of conscious entities, squeaking when you squeeze them. And with a tiny bit of an extraneous appendage to mark which is which...
D.H. Lawrence
Perhaps he had discovered some answers, but not all of them. never all of them. Like whether madness and evil are two different entities, or whether when we no longer understand the purpose of destruction we simply term it madness. (...) Hence we call the former realism and the latter madness.
Jo Nesbø
Something was missing. I couldn't tell you what it was if you asked but it was off. And if you think of a relationship as a living entity, I guess it's one thing if the missing two percent is, like, a fingernail. But when it's the heart, that's a whole different ball of wax.
Jodi Picoult (My Sister's Keeper)
In the event of a change in cabin pressure, the flight attendant on the video was saying, you put your oxygen mask on first, pulling the cord, and then you helped others in your party who needed your assistance. The video showed a nice-looking dad tugging the oxygen mask over his own face, his placid daughter sitting quietly beside him, breathing bad air. What kind of idiot came up with that rule? The didn't understand human nature at all. She imagined the compartment filling slowly with smoke and Noah beside her, gasping. Did they really think that she could straighten the mask on her own face and breathe in clean air while her asthmatic son struggled to take a breath? The assumption was that she and her child were two different entities with seperate hearts and lungs and minds. They didn't realise that when your child was gasping for air, you felt your own breath trapped in your chest.
Sharon Guskin (The Forgetting Time)
a highly organized and articulate set of ideas about anything. As in the case of a love affair the fit need not at the outset be perfect, so long as there is sufficient similarity . . . to set the vibrations between the two entities into sympathetic coordination with each other. . . . It is possible, and indeed common for different individuals to resonate in different manners to the same ideology. (EA,
Sianne Ngai (Ugly Feelings)
Verticality is ensured by the polarity of cellar and attic, the marks of which are so deep that, in a way, they open up two very different perspectives for a phenomenology of the imagination. Indeed, it is possible, almost without commentary, to oppose the rationality of the roof to the irrationality of the cellar. A roof tells its raison d'etre right away: it gives mankind shelter from the rain and sun he fears. Geographers are constantly reminding us that, in every country, the slope of the roofs is one of the surest indications of the climate. We "understand" the slant of a roof. Even a dreamer dreams rationally; for him, a pointed roof averts rain clouds. Up near the roof all our thoughts are clear. In the attic it is a pleasure to see the bare rafters of the strong framework. Here we participate in the carpenter's solid geometry. As for the cellar, we shall no doubt find uses for it .. It will be rationalized and its conveniences enumerated. But it is first and foremost the dark entity of the house, the one that partakes of subterranean forces. When we dream there, we are in harmony with the irrationality of the depths.
Gaston Bachelard (The Poetics of Space)
When I was very young and the urge to be someplace else was on me, I was assured by mature people that maturity would this itch. When years described me as mature, the remedy prescribed was middle age. In middle age I was assured greater age would calm my fever and now that I am fifty-eight perhaps senility will do the job. Nothing has worked. Four hoarse blasts of a ships's whistle still raise the hair on my neck and set my feet to tapping. The sound of a jet, an engine warming up, even the clopping of shod hooves on pavement brings on the ancient shudder, the dry mouth and vacant eye, the hot palms and the churn of stomach high up under the rib cage. In other words, I don't improve; in further words, once a bum always a bum. I fear the disease is incurable. I set this matter down not to instruct others but to inform myself. When the virus of restlessness begins to take possession of a wayward man, and the road away from Here seems broad and straight and sweet, the victim must first find in himself a good and sufficient reason for going. This to the practical bum is not difficult. He has a built-in garden of reasons to chose from. Next he must plan his trip in time and space, choose a direction and a destination. And last he must implement the journey. How to go, what to take, how long to stay. This part of the process is invariable and immortal. I set it down only so that newcomers to bumdom, like teen-agers in new-hatched sin, will not think they invented it. Once a journey is designed, equipped, and put in process, a new factor enters and takes over. A trip, a safari, an exploration, is an entity, different from all other journeys. It has personality, temperament, individuality, uniqueness. A journey is a person in itself; no two are alike. And all plans, safeguards, policing, and coercion are fruitless. We find after years of struggle that we do not take a trip; a trip takes us. Tour masters, schedules, reservations, brass-bound and inevitable, dash themselves to wreckage on the personality of the trip. Only when this is recognized can the blown-in-the glass bum relax and go along with it. Only then do the frustrations fall away. In this a journey is like marriage. The certain way to be wrong is to think you control it.
John Steinbeck (Travels with Charley: In Search of America)
One of the reasons there are so many bitter, disenfranchised people who are angry at the church is because of bad theology. It’s really, really important to separate your theology of the kingdom from the church. These are two separate, autonomous entities. Yes, there is overlap and the lines blur and bleed, but they are two different ideas. Jesus’ ultimate goal for the universe is the kingdom, not the church. The kingdom is where the renewal of all things takes place. Where Eden is restored. Where the entire creation is made new.[1] The story of the Bible ends with heaven crashing into earth. The kingdom is a huge, elephantic theology with layers and texture and depth and dimensions. The problem is that most people erase or ignore the theology of the kingdom. In doing so, they pin all their hopes and dreams on the church. These unrealistic expectations are way too much to bear for the frail shoulders of God’s bride. She was never designed to bear the weight of changing the world, much less perfection. I hear people say things like, “The church is God’s plan to save the world.” No, it’s not. Jesus is God’s plan to save the world. He is bringing his kingdom crashing into this present age, and he is saving the world. Yes, the church is part of God’s plan to save the world. That is very true. We are the body of the Messiah. Meaning, we are the arms and legs, the appendages, the extensions of Jesus to the world. We join and partner and work with him for the kingdom; but he is the one saving the universe, not us.
John Mark Comer (My Name is Hope: Anxiety, depression, and life after melancholy)
His face is like a waxwork, and I realize suddenly with startling clarity that the body and the person are two different things. Two different entities, somehow fused. The body is the one I am looking at now, attached to all these machines, the heart still struggling to pump, the lungs still struggling to breathe, valiantly fighting to stay alive. The person is another being entirely, the perpetrator of this crime, the one who ruthlessly swallowed forty tablets sometime in the middle of the night, then lay down beside his girlfriend to die. The person tried to kill itself, tried to kill its own body. I understand for the first time why attempted suicide used to be an imprisonable offence. It is, after all, attempted murder. The person against the body.
Tabitha Suzuma (A Voice in the Distance (Flynn Laukonen, #2))
And are we not guilty of offensive disparagement in calling chess a game? Is it not also a science and an art, hovering between those categories as Muhammad’s coffin hovered between heaven and earth, a unique link between pairs of opposites: ancient yet eternally new; mechanical in structure, yet made effective only by the imagination; limited to a geometrically fixed space, yet with unlimited combinations; constantly developing, yet sterile; thought that leads nowhere; mathematics calculating nothing; art without works of art; architecture without substance – but nonetheless shown to be more durable in its entity and existence than all books and works of art; the only game that belongs to all nations and all eras, although no one knows what god brought it down to earth to vanquish boredom, sharpen the senses and stretch the mind. Where does it begin and where does it end? Every child can learn its basic rules, every bungler can try his luck at it, yet within that immutable little square it is able to bring forth a particular species of masters who cannot be compared to anyone else, people with a gift solely designed for chess, geniuses in their specific field who unite vision, patience and technique in just the same proportions as do mathematicians, poets, musicians, but in different stratifications and combinations. In the old days of the enthusiasm for physiognomy, a physician like Gall might perhaps have dissected a chess champion’s brain to find out whether some particular twist or turn in the grey matter, a kind of chess muscle or chess bump, is more developed in such chess geniuses than in the skulls of other mortals. And how intrigued such a physiognomist would have been by the case of Czentovic, where that specific genius appeared in a setting of absolute intellectual lethargy, like a single vein of gold in a hundredweight of dull stone. In principle, I had always realized that such a unique, brilliant game must create its own matadors, but how difficult and indeed impossible it is to imagine the life of an intellectually active human being whose world is reduced entirely to the narrow one-way traffic between black and white, who seeks the triumphs of his life in the mere movement to and fro, forward and back of thirty-two chessmen, someone to whom a new opening, moving knight rather than pawn, is a great deed, and his little corner of immortality is tucked away in a book about chess – a human being, an intellectual human being who constantly bends the entire force of his mind on the ridiculous task of forcing a wooden king into the corner of a wooden board, and does it without going mad!
Stefan Zweig (Chess)
But the whole theory rests, if I am not mistaken, upon neglect of the fundamental distinction between an idea and its object. Misled by neglect of being, people have supposed that what does not exist is nothing. Seeing that numbers, relations, and many other objects of thought, do not exist outside the mind, they have supposed that the thoughts in which we think of these entities actually create their own objects. Every one except a philosopher can see the difference between a post and my idea of a post, but few see the difference between the number 2 and my idea of the number 2. Yet the distinction is as necessary in one case as in the other. The argument that 2 is mental requires that 2 should be essentially an existent. But in that case it would be particular, and it would be impossible for 2 to be in two minds, or in one mind at two times. Thus 2 must be in any case an entity, which will have being even if it is in no mind.* But further, there are reasons for denying that 2 is created by the thought which thinks it. For, in this case, there could never be two thoughts until some one thought so; hence what the person so thinking supposed to be two thoughts would not have been two, and the opinion, when it did arise, would be erroneous. And applying the same doctrine to 1; there cannot be one thought until some one thinks so. Hence Adam’s first thought must have been concerned with the number 1; for not a single thought could precede this thought. In short, all knowledge must be recognition, on pain of being mere delusion; Arithmetic must be discovered in just the same sense in which Columbus discovered the West Indies, and we no more create numbers than he created the Indians. The number 2 is not purely mental, but is an entity which may be thought of. Whatever can be thought of has being, and its being is a precondition, not a result, of its being thought of.
Bertrand Russell (Principles of Mathematics (Routledge Classics))
Utilitarianism does not teach that people should strive only after sensuous pleasure (though it recognizes that most or at least many people behave in this way). Neither does it indulge in judgments of value. By its recognition that social cooperation is for the immense majority a means for attaining ali their ends, it dispels the notion that society, the state, the nation, or any other social entity is an ultimate end and that individual men are the slaves of that entity. It rejects the philosophies of universalism, collectivism, and totalitarianism. In this sense it is meaningful to call utilitarianism a philosophy of individualism. The collectivist doctrine fails to recognize that social cooperation is for man a means for the attainment of ali his ends. It assumes that irreconcilable conflict prevails between the interests of the collective and those of individuais, and in this conflict it sides unconditionally with the collective entity. The collective alone has real existence; the individuais' existence is conditioned by that of the collective. The collective is perfect and can do no wrong. Individuais are wretched and refractory; their obstinacy must be curbed by the authority to which God or nature has entrusted the conduct of society's affairs. The powers that be, says the Apostle Paul, are ordained of God. They are ordained by nature or by the superhuman factor that directs the course of ali cosmic events, says the atheist collectivist. Two questions immediately arise. First: If it were true that the interests of the collective and those of individuais are implacably opposed to one another, how could society function? One may assume that the individuais would be prevented by force of arms from resorting to open rebellion. But it cannot be assumed that their active cooperation could be secured by mere compulsion. A system of production in which the only incentive to work is the fear of punishment cannot last. It was this fact that made slavery disappear as a system of managing production. Second: If the collective is not a means by which individuais may achieve their ends, if the collective's flowering requires sacrifices by the individuais which are not outweighed by advantages derived from social cooperation, what prompts the advocate of collectivism to assign to the concerns of the collective precedence over the personal wishes of the individuais? Can any argument be advanced for such exaltation of the collective but personal judgments of value? Of course, everybodys judgments of value are personal. If a man assigns a higher value to the concerns of a collective than to his other concerns, and acts accordingly, that is his affair. So long as the collectivist philosophers proceed in this way, no objection can be raised. But they argue differently. They elevate their personal judgments of value to the dignity of an absolute standard of value. They urge other people to stop valuing according to their own will and to adopt unconditionally the precepts to which collectivism has assigned absolute eternal validity.
Ludwig von Mises (Theory and History: An Interpretation of Social and Economic Evolution)
During this same period of his life Bohm also continued to refine his alternative approach to quantum physics. As he looked more carefully into the meaning of the quantum potential he discovered it had a number of features that implied an even more radical departure from orthodox thinking. One was the importance of wholeness. Classical science had always viewed the state of a system as a whole as merely the result of the interaction of its parts. However, the quantum potential stood this view on its ear and indicated that the behavior of the parts was actually organized by the whole. This not only took Bohr's assertion that subatomic particles are not independent "things, " but are part of an indivisible system one step further, but even suggested that wholeness was in some ways the more primary reality. It also explained how electrons in plasmas (and other specialized states such as superconductivity) could behave like interconnected wholes. As Bohm states, such "electrons are not scattered because, through the action of the quantum potential, the whole system is undergoing a co-ordinated movement more like a ballet dance than like a crowd of unorganized people. " Once again he notes that "such quantum wholeness of activity is closer to the organized unity of functioning of the parts of a living being than it is to the kind of unity that is obtained by putting together the parts of a machine. "6 An even more surprising feature of the quantum potential was its implications for the nature of location. At the level of our everyday lives things have very specific locations, but Bohm's interpretation of quantum physics indicated that at the subquantum level, the level in which the quantum potential operated, location ceased to exist All points in space became equal to all other points in space, and it was meaningless to speak of anything as being separate from anything else. Physicists call this property "nonlocality. " The nonlocal aspect of the quantum potential enabled Bohm to explain the connection between twin particles without violating special relativity's ban against anything traveling faster than the speed of light. To illustrate how, he offers the following analogy: Imagine a fish swimming in an aquarium. Imagine also that you have never seen a fish or an aquarium before and your only knowledge about them comes from two television cameras, one directed at the aquarium's front and the other at its side. When you look at the two television monitors you might mistakenly assume that the fish on the screens are separate entities. After all, because the cameras are set at different angles, each of the images will be slightly different. But as you continue to watch you will eventually realize there is a relationship between the two fish. When one turns, the other makes a slightly different but corresponding turn. When one faces the front, the other faces the side, and so on. If you are unaware of the full scope of the situation, you might wrongly conclude that the fish are instantaneously communicating with one another, but this is not the case. No communication is taking place because at a deeper level of reality, the reality of the aquarium, the two fish are actually one and the same. This, says Bohm, is precisely what is going on between particles such as the two photons emitted when a positronium atom decays (see fig. 8).
Michael Talbot (The Holographic Universe)
1. Plush greed There are so many mechanical hypocritical toys (people) in this two-faced world of hypocritical egoism. They are cute and obedient from the outside, programmed to serve, but at the same time completely soulless from the inside. 2. Order and chaos Order is a blank canvas, and chaos is the bright colors of despair. They depict suffering, unless of course suffering can be called beautiful knowledge that gives the catharsis of awareness from experience. 3. Nature leads us to death. Nature is a great manager with an organizer of instincts in his hands, where all human vices and internal shortcomings are. It controls the cyclical nature of the universal calendar leading us to death, the same thing happened with previous races living on our earth. Evolution leading to a logical conclusion from our madness and despair, to the decline of mankind. But nature cannot destroy a civilization that has abandoned the great self-deception of egoism, which will be the main cause of human death. Only that race that will abandon its own egoism will absorb the humanism of selfless nobleness where literally every life will be appreciated, can deceive nature itself and experience the new dawn of awareness, namely immortality in eternity. It must be understood that death is the best helper of nature; it is just a gardener who does not allow the Garden of Eden to overgrow. But thanks to the unity of mankind, we also know other gardens in other worlds. 4. Humor is a very funny depression, bright, colorful pessimism. 5. Fear is the younger brother of death. Fear is constantly trying to surpass his older brother. 7. Good and love is an interdimensional multidimensional spatial form of philosophy outside of time; it is a state of harmony in eternity, the key to all worlds and inner worlds of people, both external and hidden. With this vision of thinking, you see everything at once, simultaneously deeply and from above, you see all the forms of time in one palm. 8. Lips and tongue are three drills. A smile from a drill grinds any evil face. 9. Techno world Any madness can be called progress. Meat, blood and bones are mixed with high technology, the spirit of humanity will dissolve in cold metal. The imagination of people is becoming more and more terrible, bodymodification shows our ugly entities turned inside out, good with evil, how difficult the interweaving of DNA from which people slowly and painfully go crazy, self-destruction is only an indifference to eternity that destroys this complex chain. The ranks of restless souls wandering the earth will replenish. Choose the side of goodness and light, selfless nobleness, true love and sincere friendship and you will thank yourself for all eternity, only conscience will lead you to paradise. 10. Love outside the dimension Love is peace and tenderness of the light of souls, the unity of tenderness. From love you fall into a gap in space and time, love outside the dimension is a very special space for two lovers in ordinary reality. 11. Time is chess. Time and space is a chessboard, here pawns are your enemies, more important pieces are your internal flaws and vices. There are millions of options for the moves of your will that show completely different forms of the future. Remember that each of your moves reflects your form of the future in life, but also after death. Make your fate check and checkmate. 12. Pseudo-science All of these politicized pseudo-theories and hypotheses, pseudo-facts that brazenly lie, starting their speech with the words: few people know. They turn science into an absurdity, and they thereby erase your memory in this confusion, constantly correcting it, they rob you of the past, plunging it into a false future. 13. On the body of pessimism, the sound dynamics of truth are everywhere. 14. Take care of children. Children are eggs on their backs that hatch and fall to the ground only twenty years later. An adult comes out of an egg and becomes a new parent.
Musin Almat Zhumabekovich
The inescapable and troublesome conclusion was that if there was a political entity in tenth-century Judea, it was a small tribal kingdom, and that Jerusalem was a fortified stronghold. It is possible that the tiny kingdom was ruled by a dynasty known as the House of David. An inscription discovered in Tell Dan in 1993 supports this assumption, but this kingdom of Judah was greatly inferior to the kingdom of Israel to its north, and apparently far less developed. The documents from el-Amarna, dating from the fourteenth century BCE, indicate that already there were two small city-states in the highlands of Canaan—Shechem and Jerusalem—and the Merneptah stela shows that an entity named Israel existed in northern Canaan at the end of the thirteenth century BCE. The plentiful archaeological finds unearthed in the West Bank during the 1980s reveal the material and social difference between the two mountain regions. Agriculture thrived in the fertile north, supporting dozens of settlements, whereas in the south there were only some twenty small villages in the tenth and ninth centuries BCE. The kingdom of Israel was already a stable and strong state in the ninth century, while the kingdom of Judah consolidated and grew strong only by the late eighth. There were always in Canaan two distinct, rival political entities, though they were culturally and linguistically related—variants of ancient Hebrew were spoken by the inhabitants of both.
Shlomo Sand (The Invention of the Jewish People)
Adorno’s dim view of popular music was rooted in a belief that the only reason people liked such music was because it was cynically tailored to mirror their world. In a capitalist society, both they and the music were “kneaded by the same modes of production.” (We can assume that, for Adorno, “it’s got a good beat and you can dance to it” was the ultimate expression of this false consciousness.) He talked about music mostly as an abstract entity, rather than as a material object, like a record, so he never quite figured out how to apply his critical theory to recordings per se. At two different points in “The Curve of the Needle,” an oddly disjointed essay that he started in 1927, at the dawn of the electrical recording era, and revised in 1965, four years before his death, he declares, “The relevance of the talking machine is debatable”—the repetition and the span of decades suggesting that he never did find a side to take in that debate. He was pretty sure he didn’t like what the phonograph represented (“stems from an era that cynically acknowledges the dominance of things over people”), but mostly reserved judgment for another day: “For the time being, Beethoven defies the gramophone.
Greg Milner (Perfecting Sound Forever: An Aural History of Recorded Music)
And no amount of “deconstruction” helps here: the ultimate formof idolatry is the deconstructive purifying of this Other, so that all thatremains of the Other is its place, the pure form of Otherness as theMessianic Promise. It is here that we encounter the limit of decon-struction: as Derrida himself has realized in the last two decades, themore radical a deconstruction is, the more it has to rely on its inher-ent undeconstructible condition of deconstruction, the messianicpromise of Justice.This promise is the true Derridean object of belief,and Derrida’s ultimate ethical axiom is that this belief is irreducible,“undeconstructible.” Thus Derrida can indulge in all kinds of para-doxes, claiming, among other things, that it is only atheists who trulypray—precisely by refusing to address God as a positive entity, theysilently address the pure Messianic Otherness. Here one should em-phasize the gap which separates Derrida from the Hegelian tradition:It would be too easy to show that, measured by the failure to establishliberal democracy, the gap between fact and ideal essence does notshow up only in . . . so-called primitive forms of government, theoc-racy and military dictatorship....But this failure and this gap alsocharacterize,a prioriand by definition,all democracies, including theoldest and most stable of so-called Western democracies. At stake hereis the very concept of democracy as concept of a promise that can onlyarise in such a diastema(failure, inadequation, disjunction, disadjust-ment, being “out of joint”).That is why we always propose to speak ofa democracy to come,not of a futuredemocracy in the future present, noteven of a regulating idea, in the Kantian sense, or of a utopia—at leastto the extent that their inaccessibility would still retain the temporalform of a future present,of a future modality of the living present.15Here we have the difference between Hegel and Derrida at its purest:Derrida accepts Hegel’s fundamental lesson that one cannot assert theinnocent ideal against its distorted realization.This holds not only fordemocracy, but also for religion—the gap which separates the idealconcept from its actualization is already inherent to the concept itself:just as Derrida claims that “God already contradicts Himself,” that anypositive conceptual determination of the divine as a pure messianicpromise already betrays it, one should also say that “democracy already139 contradicts itself.” It is also against this background that Derrida elab-orates the mutual implication of religion and radical evil:16radical evil(politically: “totalitarianism”) emerges when religious faith or reason(or democracy itself) is posited in the mode of future present. Against Hegel, however, Derrida insists on the irreducible excess inthe ideal concept which cannot be reduced to the dialectic betweenthe ideal and its actualization: the messianic structure of “to come,”the excess of an abyss which can never be actualized in its determinatecontent. Hegel’s own position here is more intricate than it may ap-pear: his point is not that, through gradual dialectical progress, onecan master the gap between the concept and its actualization, andachieve the concept’s full self-transparency (“Absolute Knowing”).Rather, to put it in speculative terms, his point is to assert a “pure”contradiction which is no longer the contradiction between theundeconstructible pure Otherness and its failed actualizations/determinations, but the thoroughly immanent “contradiction” whichprecedes any Otherness.
Fake seafood is not a Florida problem or a Massachusetts problem or a New York City problem - it is an everywhere problem. Oceana took its study national in 2013 and found that mislabeling in violation of FDA regulations was often much worse in the biggest cities. A summary released with the report noted that "Oceana found seafood fraud everywhere it tested, including mislabeling rates of 52 percent in Southern California, 49 percent in Austin and Houston, 48 percent in Boston, 39 percent in New York City, 38 percent in Northern California and South Florida, 32 percent in Chicago, 26 percent in Washington, DC, and 18 percent in Seattle."... Dr. Warner's most recent project for Oceana was a global "study of studies," in which she and her colleagues did a comprehensive analysis of fake fish studies conducted by many different entities in different countries, including sixty-seven peer-reviewed studies, seven government reports, and twenty-three news articles. The results are pages and pages of more disturbing fraud information, but she was able to sum up the results for me in two sentences: "All studies that have investigated seafood fraud have found it. The take-home message is that anytime someone looks for mislabeling and species substitution in the marketplace, anywhere, they find it.
Larry Olmsted (Real Food/Fake Food: Why You Don’t Know What You’re Eating and What You Can Do About It)
For Centrists, it is inappropriate to make any autonomous inferences on their own account, because they do not accept any other theses either. In other words, Centrists do not posit any unmistaken consciousness that realizes something to be inferred that is established through some valid cognition in their own system. For they also do not accept any other thesis different from such unmistakenness, that is, something established as mistaken through some valid cognition in their own system. Centrists do not find anything that they feel could be presented as an inference that is thoroughly grounded in their own system. Rather, instead of seeing a need to present some-anyway nonexistent-thoroughly established inferences of the systems of others merely in order to find something that they could present as an established inference, Centrists always say that presenting such is categorically to be avoided. As Aryadeva's Four Hundred Verses explains: Against someone who has no thesis Of "existence, nonexistence, or [both] existence and nonexistence," It is not possible to level a charge, Even if [such is tried] for a long time."" Nagarjuna's Rebuttal of Objections says: If I had any position, I thereby would be at fault. Since I have no position, I am not at fault at all. If there were anything to be observed 'T'hrough direct perception and the other instances [of valid cognition], It would be something to be established or rejected. However, since no such thing exists, I cannot be criticized."'2 In other words, if Centrists had any position of the nature of an existing or nonexistent entity being established through valid cognition on either level of the two realities in their own system, they would thereby incur the two faults of (i) not formulating a reason and an example and (z) failing to eliminate the possible flaws that may be adduced by others against them. However, for Centrists, the ultimate means freedom from all discursiveness and the seeming means mere appearances that are presented in contingency. Apart from this, on any level of the two realities, they do not have any position that is established through valid cognition in their own system as such and such. Therefore they are not at fault in not formulating a reason and an example for entities not arising from themselves. If, through the four kinds of valid cognition, there were any phenomenal entity to be observed as being established, there would be something to be established or rejected in their own system. However, since no such thing exists, Centrists cannot be criticized for incurring the above flaws.
Karl Brunnholzl (The Center Of The Sunlit Sky: Madhyamaka In The Kagyu Tradition (Nitartha Institute))
What demons had Idar Vetlesen been grappling with? Had he brought them here, or was this the sanctuary, the refuge? Perhaps he had discovered some answers, but not all of them. Never all of them. Like whether madness and evil are two different entities, or whether when we no longer understand the purpose of destruction we simply term it madness. We’re capable of understanding that someone has to drop an atomic bomb on a town of innocent civilians, but not that others have to cut up prostitutes who spread disease and moral depravity in the slums of London. Hence we call the former realism and the latter madness
Jo Nesbø (The Snowman (Harry Hole, #7))
In his book Born on Third Base, Chuck Collins—the Oscar Meyer heir who gave away his fortune—argues that Congress should establish two types of charitable entities and give them different tax benefits. Donations to groups that “alleviate poverty, reduce inequality, and address urgent social problems” would be fully deductible; donations to other nonprofits would not get the full benefit.
David Callahan (The Givers: Wealth, Power, and Philanthropy in a New Gilded Age)
In modern civil society, 'freedom' refers to individual freedom. At this time, 'individual' refers to a human as an 'individual'. In the West, the concept of 'freedom' in this sense did not emerge until modern times. Where there is no concept of individual subject, the concept of 'freedom' cannot be formed. As the consciousness of 'subjectiveness' becomes apparent in puberty even in the growth process of a person, the concept of 'individual subject' in human history Was not formed until modern times with a considerable period of cultural experience. Today 'individuals' are usually understood as human beings as 'individuals' and as human beings as agents of action. 신용과 신뢰의 거래로 많은VIP고객님들 모시고 싶은것이 저희쪽 경영 목표입니다 믿음과 신뢰의 거래로 신용성있는비즈니스 진행하고있습니다 비즈니스는 신용과신뢰가 첫째입니다 믿고 주문하시는것만큼 저희는 확실한제품으로 모시겠습니다. ▲▼▲▼▲▼▲▼▲▼▲▼▲▼▲▼▲▼▲▼▲▼▲▼▲ 작업용으로 효과백발백중인 물뽕이라는제품은 효과만큼이나 가격이 나가는제품입니다 이런제품도 짝퉁이 너무많아서 진품을 살때만이 제대로된효과보실수가있습니다 저희쪽에문의주셔셔 정품제품구입이용해보세요 ▲▼▲▼▲▼▲▼▲▼▲▼▲▼▲▼▲▼▲▼▲▼▲▼▲ ☆━◆『 카톡【AKR331】라인【SPR331】위커【SPR705】텔레【HIDDEN331】』◆━☆ 물뽕 효과, 물뽕 약효, 물뽕 효능, 물뽕 복용법, 물뽕 부작용, 물뽕 구입, 물뽕 정품구입, 물뽕 구입방법, 물뽕 구매, 물뽕 판매, 물뽕 가격, 물뽕 파는곳, 물뽕 구매방법, 물뽕 효과, 물뽕 복용법, 물뽕 부작용, 물뽕 지속시간, 물뽕 약효, 물뽕 효능, 물뽕 구입, 물뽕 구매, 물뽕 판매, 물뽕 가격, 물뽕 파는곳, 물뽕 구입방법, 물뽕 구매방법, 물뽕 정품구입 물뽕이란 알고싶죠? 액체 상태로 주로 물이나 술 등에 타서 마시기 때문에 속칭 '물뽕'으로 불린다. 다량 복용시 혼수 정신착란 등의 환각 증세가 나타나고 강한 흥분작용을 일으켜 미국에서는 성 폭력범들이 주로 이용해 '데이트시 강간할 때 쓰는 약'이라는 뜻의 '데이트 레이프 드러그(date rape drug)'로 불리기도 한다. 이러한 제품도 진품을살때만이 효과를 보는것이다. What is an object? 'Object' is the smallest unit of counting, that is, what can no longer be reduced to something, so that it can no longer be divided [individuum], which can no longer be split [ἄτομον], one [monade] Means. Hence, 'individual' refers to a person with a unique personality, that is, a person whose totality of uniqueness is not the same as anything else. More broadly, an object is 'even if it can be divided, so that something should never be divided unless it ceases to be what it has ever been'. It is Aristotle that combines this notion of individuality—though in a completely different meaning to what we use today—to the concept of 'subject'. For Aristotle, an individual is a real entity and a subject placed in the sentence. Individuals are individuals in the sense that they are distinguished from others. The philosophical concept that opposes this 'individual' or 'individual' is 'universal' [universal], and the paired reflection concept of 'individual-universal' asks the philosophical question of 'what really exists?' It serves as a guide to solving. For example, if a person is a person, a person, a confucius, or a rhyme, the person is a universal person. Is it actually 'Confucius' or 'Yul-Gok' or 'People'? The answer to this question is divided into two parts, depending on how you grasp 'what really exists'.
Allegory and metaphor work by linking together two normally unconnected ideas in order to startle the reader into seeing something they thought they knew in a different light. Strictly speaking metaphors aren't coincidences, as they are man-made, but they work the same trick: fusing unrelated entities to power a revelation.
Martin Plimmer (Beyond Coincidence: Amazing Stories of Coincidence and the Mystery Behind Them)
Regardless of how successful the Fifth Generation and New Taiwan cinemas have been in the international film milieu, this (limited) recognition usually is based on two aspects: the formal or the exotic. Their works are praised as highly formally innovative (in other words, how well the have mastered the new-wave visual language of the West -- thus, our modernist language) or exotic (as revealing the mystery of an inscrutable Other). This may explain why in the United States, mainland, Hong Kong, and Taiwan cinemas are still perceived as a homogeneous entity called Chinese cinema, though they are products of the vastly different cultures of three geopolitically segregated regions.
Tonglin Lu (Confronting Modernity in the Cinemas of Taiwan and Mainland China)
Then the pogroms started. Not that they had ever stopped. Still, the Jews had not seen brutality on this scale in nearly four centuries. During the civil war of 1918-22, the different entities that called themselves the White Army, each led by its own general, attacked the Jews for their perceived support of the Bolsheviks and disloyalty to the czar. The self-proclaimed Ukrainian national army, commanded by Symon Petlyura, attacked the Jews for being Jews. The anarchists, led by Nestor Makhno, engaged in random violence, as did a long list of what were essentially roaming gangs. In all, more than two thousand pogroms were carried out in the three years following the Bolshevik revolution, killing nearly two hundred thousand Jews and leaving half a million homeless.
Masha Gessen (Where the Jews Aren't: The Sad and Absurd Story of Birobidzhan, Russia's Jewish Autonomous Region)
A Cultural Depression *** I was born and learned In such a tradition That differed from Where I breathe and live As it is an opposite culture, Which will never match, With that, I hold Since my childhood It defines and shows I am riding in two boats As a fact, It's a cultural depression And the collapse of the entity.
Ehsan Sehgal
If .. one can never step into the same river twice .. one will always be taken unawares by experience .. nothing can ever be known. We have to find a way of fixing it as it flies, stepping back from the immediacy of experience, stepping outside the flow. Hence the brain has to attend to the world in two completely different ways. In one, we experience - the live, complex, embodied, world of individual, always unique beings, forever in flux, a net of interdependencies, forming and reforming wholes, a world with which we are deeply connected. In the other we experience in a special way: a re-presented version .. containing now static, separable, bounded, but essentially fragmented entities, grouped into classes, on which predictions can be based. This kind of attention isolates, fixes and makes each thing explicit by bringing it under the spotlight of attention.. it renders things inert, mechanical, lifeless. But it also enables us to for the first time to know.. This gives us power.
Iain McGilchrist (The Master and His Emissary: The Divided Brain and the Making of the Western World)
Israel is being forced to self-destruct by setting indefensible borders with an entity that has sworn to destroy her. No other country on earth has been, or is being, forced to do this. India will not grant political independence to eight million Sikhs, despite the Sikh terror campaign which included the assassination of Prime Minister Indira Gandhi. Sri Lanka will not allow an independent state in the north for the Tamils, in spite of Tamil terrorism. Iran, Iraq, and Turkey will not grant the Kurds autonomy despite the ongoing revolts. The Flemish and the Walloons, ethnically different, are in a cultural struggle in Belgium but no one suggests dividing the country. Look at the Spanish and the Basques, the Rumanians and the Gypsies, etc. Only Israel must divide in two. Only Israel must give its enemies the means to destroy her. There has never been a case of a nation winning a defensive war and then ceding territory to the vanquished. Only Israel is expected to put this absurdity into practice. No nation in the world would ever agree to such a thing. The United States never considered returning California and New Mexico to the Mexicans. England is still laying claim to the Falkland Islands off the coast of Argentina, thousands of miles away from Great Britain.
Ze'Ev Shemer (Israel and the Palestinian Nightmare)
When one thinks of 'matrices' and 'codes' it is sometimes helpful to bear these figures in mind. The matrix is the pattern before you, representing the ensemble of permissible moves. The code which governs the matrix can be put into simple mathematical equations which contain the essence of the pattern in a compressed, 'coded' form; or it can be expressed by the word 'diagonals'. The code is the fixed, invariable factor in a skill or habit; the matrix its variable aspect. The two words do not refer to different entities, they refer to different aspects of the same activity. When you sit in front of the chessboard your code is the rule of the game determining which moves are permitted, your matrix is the total of possible choices before you. Lastly, the choice of the actual move among the variety of permissible moves is a matter of strategy, guided by the lie of the land-the 'environment' of other chessmen on the board. We have seen that comic effects are produced by the sudden clash of incompatible matrices: to the experienced chess player a rook moving bishopwise is decidedly 'funny'.
Arthur Koestler (The Act of Creation)
The significance of this is that it supports the view that the Bible was first assembled by Jews returning from the ‘second exile’ in Babylon (the ‘first’ being in Egypt), who compiled a narrative which was designed to do two things. In the first place, it purported to show that there was a precedent in ancient history for Jews to arrive from outside and take over the land; and second, in order to justify the claims to the land, the Covenant with God was invented, meaning that the Israelites needed a special God for this to happen, an entity very different from any other deity in the region.
Peter Watson (Ideas: A History)
If two vortices come close together, they will interfere with each other, creating a different pattern, and if they come too close they will eventually become a single vortex. From this Bohm concludes that “there is an inherent interaction of these patterns, but the basic reality is unbroken wholeness in flowing movement. Sepa- rate entities such as vortices, are relatively constant and independently behaving forms abstracted by the mind from the whole in perception and thought.
Leon Marvell (The Physics of Transfigured Light: The Imaginal Realm and the Hermetic Foundations of Science)
Talmy points out how the mindset behind force dynamics is very different from our best understanding of force and momentum from Newtonian physics. The force-dynamic model in language singles out one entity and conceives of another as impinging on it, whereas in physics neither object in an interaction is privileged. Language conceives of the agonist as having an inner impulse toward motion or rest, whereas physics treats an object as simply continuing at its current velocity. Language distinguishes motion and rest as qualitatively distinct tendencies, whereas physics treats rest as a velocity that happens to be zero. Language treats the antagonist as exerting a force that is stronger than the intrinsic tendency of the agonist. In Newtonian physics, an action and its reaction are opposite and equal, so a pair of touching objects that are at rest, or are moving at a constant velocity, must exert equal forces on each other (if one force were stronger, the two would accelerate in that direction). In language, things can just happen, without stated causes-The book toppled off the shelf; The sidewalk cracked-whereas in physics every event has a lawful antecedent. And in physics, the distinction between causing, blocking, permitting, and helping plays no obvious role.
Steven Pinker (The Stuff of Thought: Language as a Window into Human Nature)
however, the round trip was a very long one (fourteen months was in fact well below the average). It was also hazardous: of twenty-two ships that set sail in 1598, only a dozen returned safely. For these reasons, it made sense for merchants to pool their resources. By 1600 there were around six fledgling East India companies operating out of the major Dutch ports. However, in each case the entities had a limited term that was specified in advance – usually the expected duration of a voyage – after which the capital was repaid to investors.10 This business model could not suffice to build the permanent bases and fortifications that were clearly necessary if the Portuguese and their Spanish allies* were to be supplanted. Actuated as much by strategic calculations as by the profit motive, the Dutch States-General, the parliament of the United Provinces, therefore proposed to merge the existing companies into a single entity. The result was the United East India Company – the Vereenigde Nederlandsche Geoctroyeerde Oostindische Compagnie (United Dutch Chartered East India Company, or VOC for short), formally chartered in 1602 to enjoy a monopoly on all Dutch trade east of the Cape of Good Hope and west of the Straits of Magellan.11 The structure of the VOC was novel in a number of respects. True, like its predecessors, it was supposed to last for a fixed period, in this case twenty-one years; indeed, Article 7 of its charter stated that investors would be entitled to withdraw their money at the end of just ten years, when the first general balance was drawn up. But the scale of the enterprise was unprecedented. Subscription to the Company’s capital was open to all residents of the United Provinces and the charter set no upper limit on how much might be raised. Merchants, artisans and even servants rushed to acquire shares; in Amsterdam alone there were 1,143 subscribers, only eighty of whom invested more than 10,000 guilders, and 445 of whom invested less than 1,000. The amount raised, 6.45 million guilders, made the VOC much the biggest corporation of the era. The capital of its English rival, the East India Company, founded two years earlier, was just £68,373 – around 820,000 guilders – shared between a mere 219 subscribers.12 Because the VOC was a government-sponsored enterprise, every effort was made to overcome the rivalry between the different provinces (and particularly between Holland, the richest province, and Zeeland). The capital of the Company was divided (albeit unequally) between six regional chambers (Amsterdam, Zeeland, Enkhuizen, Delft, Hoorn and Rotterdam). The seventy directors (bewindhebbers), who were each substantial investors, were also distributed between these chambers. One of their roles was to appoint seventeen people to act as the Heeren XVII – the Seventeen Lords – as a kind of company board. Although Amsterdam accounted for 57.4 per cent of the VOC’s total capital, it nominated only eight out of the Seventeen Lords.
Niall Ferguson (The Ascent of Money: A Financial History of the World)
He distinguishes between the German word Seiende, which can refer to any individual entity, such as a mouse or a church door, and Sein, which means the Being that such particular beings have. (In English, one way of signalling the distinction is by using the capital ‘B’ for the latter.) He calls it the ‘ontological difference’ — from ‘ontology’, the study of what is. It is not an easy distinction to keep clear in one’s mind, but the ontological difference between Being and beings is extremely important to Heidegger. If we get confused between the two, we fall into errors — for example, settling down to study some science of particular entities, such as psychology or even cosmology, while thinking that we are studying Being itself. Unlike beings, Being is hard to concentrate on and it is easy to forget to think about it. But one particular entity has a more noticeable Being than others, and that is myself, because, unlike clouds and portals, I am the entity who wonders about its Being. It even turns out that I have a vague, preliminary, non-philosophical understanding of Being already — otherwise I would not have thought of asking about it. This makes me the best starting point for ontological inquiry. I am both the being whose Being is up for question and the being who sort of already knows the answer. I
Sarah Bakewell (At the Existentialist Café: Freedom, Being, and Apricot Cocktails with Jean-Paul Sartre, Simone de Beauvoir, Albert Camus, Martin Heidegger, Maurice Merleau-Ponty and Others)
He fits me without a flaw. At the beginning, I was apprehensive that he might swallow me whole and I’d disappear for having him. After the time spent together, I’m certain that Colton is the day to my night. And we both have the same value, power, control, individuality and independency. No one disappears. We are like an equinox. Just like the day moves into the night and then night into day, we both complete each other and build a partnership. We are two different entities co-existing superbly, letting each other be but never leaving each other’s side.
Kristina Steiner (Equinox)
We still don’t have the full story on Benghazi, but thanks to the dogged efforts of Judicial Watch we know a lot more and are in a position to continue to crack open the Benghazi cover-up. Take the email that showed the military was prepared, indeed was in the process of launching timely assistance that could have made a difference, at least at the CIA annex where two Americans died. The Washington Examiner correctly noted that the email “casts doubt on previous testimony from high level officials, several of whom suggested there was never any kind of military unit that could have been in a position to mount a rescue mission during the hours-long attack on Benghazi.” All this goes to underscore the value of Judicial Watch’s independent watchdog activities and our leadership in forcing truth and accountability over the Benghazi scandal. The lies and inaction by President Obama, Hillary Clinton, and Susan Rice (who is now Obama’s national security adviser) were monstrous. Rather than tell the truth, and risk political blowback for the Libya mess and the lack of security, the Obama administration abandoned those under fire and pretended that the attack had nothing to do with terrorism. Judicial Watch saw through the lies and began what has become the most nationally significant investigation ever by a non-governmental entity. Our Benghazi FOIA requests and subsequent lawsuits changed history. Our disclosure of White House records confirming that top political operatives at the White House concocted the talking points used by Susan Rice to mislead the American people in order save Obama’s reelection prospects rocked Washington. These smoking-gun documents embarrassed all of Congress and forced Speaker John Boehner to appoint the House Select Committee on Benghazi. And, as you’ll see, the pressure from our Benghazi litigation led to the disclosure of the Clinton email scandal, the historical ramifications of which we are now witnessing. If the American people had known the truth—that Barack Obama, Hillary Clinton, and other top administration officials knew that the Benghazi attack was an al-Qaeda terrorist attack from the get-go—and yet lied and covered this fact up—Mitt Romney might very well be president. Our Benghazi disclosures also show connections between the collapse in Libya and the ISIS war—and confirm that the US knew remarkable details about the transfer of arms from Benghazi to Syrian jihadists.
Tom Fitton (Clean House: Exposing Our Government's Secrets and Lies)
To paraphrase the very quotable Silicon Valley venture capitalist Marc Andreessen, in the future there will be two types of jobs: people who tell computers what to do, and people who are told by computers what to do. Wall Street was merely the first inkling. The next place where this shift would be seen at whopping scale in terms of both money and technology (though I didn’t realize at the time) was in Internet advertising. And after that, it would hit transportation (Uber), hostelry (Airbnb), food delivery (Instacart), and so on. To take the theory further, computation would no longer fill some hard gap in a human workflow process, such as the calculators used by accountants. Humans would fill the hard gaps in a purely computer workflow process, like Uber’s drivers. But we’re getting ahead of ourselves. There’s an additional lesson here. This shift from humans to computers took place predominantly on the equity side of things. The debt side of the financial world, for various reasons, still traded in what amounted to open-outcry markets with humans talking to one another, whether through phones or instant messaging systems. It was capitalism at the speed a tongue can wag or hands can type. This was mostly because a company’s debt is complex and multifarious, and entities like General Motors have hundreds if not thousands of different types of debt floating around the world’s trading floors. Briefly, they are not what economists call “fungible,” meaning interchangeable the way quarter-inch screws or bottle caps are.
Antonio García Martínez (Chaos Monkeys: Obscene Fortune and Random Failure in Silicon Valley)
Like whether madness and evil are two different entities, or whether when we no longer understand the purpose of destruction.
Jo Nesbø
A healthy self and an empty self are not contradictory; it just appears so because we use the same language to describe two different things. The whole path of meditation is about understanding that the self as an unchanging entity is a fiction, an illusory mental construct.
Joseph Goldstein (Insight Meditation: A Psychology of Freedom (Shambhala Classics))
An Introduction to CFD Trading Increase, commit, and individuals trying to trade systems and their cash in different areas are usually trying to find new strategies. Like several good buyer, you won’t be joining the group, instead you had want in order to change lives begin or to create one. Stocks trading is really 80s within the sensation that perhaps young kids today understand how it operates, and have the ability to survive without any formal education. If you should be looking for a new company shift, you should provide a try to this new venture. First what’s a CFD? CFD stands for contract for difference. It’s thought as a small business contract an entrepreneur and by an expense business. If the contract expires, both parties can trade notes concerning the differences between the original and final price indices of particular monetary things like shares of items and futures. This is exactly what CFD Trading is focused on. The one edge that traders have within this economic contract is the fact that they get to purchase these factors at lower costs despite the fact that it includes nonvoting stocks where the trader can’t vote on all aspects of the company as opposed to what stockholders are blessed to do. Another thing is the fact that a CFD does not hold taxes on files even if these aspects are acquired in large amounts. In simple terms, it’s a in which a derivative asset is founded on an underlying asset’s cost between two entities that transactions the differences. These parties will need to pay the differences required to eachother. The way in which CFD Trading works is that among the entities gives the difference before contract ends included to the other. Just about like what occurs in spreadbetting, the trader continues the opposite end-of the deal with investment institution or CFD service, where the trader anticipates which cost will increase and having three selections to take whether to buy, to slide or to sell the component required. Another similarity with spreadbetting is the fact that you can find no tax tasks since CFD’s don’t involve buying of assets to become settled. It just requires the activity of the fee. Since the investor is just needed to spot a minor amount on these things, that are also called edges, the earnings and in addition losses will soon be on the basis of the money set in. In other words, a CFD is good for the entrepreneur since it gives him the chance of owning main assets without so much problem. Does It Work A good example of that is to ingest a share worth $20 and the entrepreneur buys 100 of these. He will be cost $2,000 by this exchange. Employing a stockbroker will demand the entrepreneur to shell 50% of this amount out. That is $1,000. A meager initial cashout is needed which amounts as much as only $100, should you evaluate that to an expenditure finished with a CFD representative. However, allow it to be regarded that whenever an investor enters a deal of difference, the cost place usually begins in a loss. Which damage is definitely equal to the spread. Which means the spread is at $8 along with if you come into a deal, the underlying resource must generate $8 merely to break even. Let us say if the actual resource reaches a quote cost of $ 20, then the CFD price will be a few cents less than that since the dealer will have to escape at that point. So as opposed to increasing your money to $40, he will must settle for several dollars. Nevertheless not really a terrible package to get a purchase with less trouble.
H2O Markets
So which guideline should a writer follow, "Avoid elegant variation" or "Don't use a word twice on one page"? Traditional style guides don't resolve the contradiction, but psycholinguistics can help. Wording should not be varied capriciously, because in general people assume that if someone uses two different words they're referring to two different things. And as we shall soon see, wording should never be varied when a writer is comparing or contrasting two things. But wording should be varied when an entity is referred to multiple times in quick succession and repeating the name would sound monotonous or would misleadingly suggest that a new actor had entered the scene.
Steven Pinker (The Sense of Style: The Thinking Person's Guide to Writing in the 21st Century)
We've seen that the theories of the Core forces, each deeply based on symmetry, can be combined. The three separate Core symmetries can be realized as parts of a single, all-encompassing symmetry. Moreover, that encompassing symmetry brings unity and coherence to the clusters of the Core. From a motley six, we assemble the faultless Charge Account. We also discover that once we correct for the distorting effect of Grid fluctuations-and after upping the ante to include SUSY-the different powers of the Core forces derive from a common value at short distances. Even gravity, that hopelessly feeble misfit, comes into the field. To reach this clear and lofty perspective, we made some hopeful leaps of imagination. We assumed that the Grid-the entity that in everyday life we consider empty space-is a multilayered, multicolored superconductor. We assumed that the world contains the extra quantum dimensions required to support super-symmetry. And we boldly took the laws of physics, supplemented with these two "super" assumptions, up to energies and down to distances far beyond where we've tested them directly. From the intellectual success so far achieved-from the clarity and coherence of this vision of unification-we are tempted to believe that our assumptions correspond to reality. But in science, Mother Nature is the ultimate judge. After the solar expedition of 1919 confirmed his prediction for the bending of light by the Sun, a reporter asked Albert Einstein what it would have meant if the result had been otherwise. He replied, "Then God would have missed a great opportunity." Nature doesn't miss such opportunities. I anticipated that Nature's verdicts in favor of our "super" ideas will inaugurate a new golden age in fundamental physics.
Frank Wilczek (The Lightness of Being: Mass, Ether, and the Unification of Forces)
Our bodies twist and tangle so tightly we stop being two different people, connecting for a common goal as one erotic entity hell bent on exploding.   A
Xavier Neal (Freeform)
The Yoruba terms obinrin and okunrin do express a distinction. Reproduction is, obviously, the basis of human existence, and given its import, and the primacy of anafemale [anatomical female] body-type, it is not surprising that the Yoruba language describes the two types of anatomy. The terms okunrin and obinrin, however, merely indicate the physiological differences between the two anatomies as they have to do with procreation and intercourse. They refer, then, to the physically marked and physiologically apparent differences between the two anatomies. They do not refer to gender categories that connote social privileges and disadvantages. Also, they do not express sexual dimorphism because the distinction they indicate is specific to issues of reproduction. To appreciate this point, it would be necessary to go back to the fundamental difference between the conception of the Yoruba social world and that of Western societies.” “… I argued that the biological determinism in much of Western thought stems from the application of biological explanations in accounting for social hierarchies. This in turn has led to the construction of the social world with biological building blocks. Thus the social and the biological are thoroughly intertwined. This worldview is manifested in male-dominant gender discourses, discourses in which female biological differences are used to explain female sociopolitical disadvantages. The conception of biology as being ‘everywhere’ makes it possible to use it as an explanation in any realm, whether it is directly implicated or not. Whether the question is why women should not vote or why they breast-feed babies, the explanation is one and the same: they are biologically predisposed.” “The upshot of this cultural logic is that men and women are perceived as essentially different creatures. Each category is defined by its own essence. Diane Fuss describes the notion that things have a ‘true essence … as a belief in the real, the invariable and fixed properties which define the whatness of an entity.’ Consequently, whether women are in the labor room or in the boardroom, their essence is said to determine their behavior. In both arenas, then, women’s behavior is by definition different from that of men. Essentialism makes it impossible to confine biology to one realm. The social world, therefore, cannot truly be socially constructed.
Oyèrónkẹ́ Oyěwùmí (The Invention of Women: Making an African Sense of Western Gender Discourses)
Husserl had picked up this idea from his old teacher Franz Brentano, in Vienna days. In a fleeting paragraph of his book Psychology from an Empirical Standpoint, Brentano proposed that we approach the mind in terms of its ‘intentions’ — a misleading word, which sounds like it means deliberate purposes. Instead it meant a general reaching or stretching, from the Latin root in-tend, meaning to stretch towards or into something. For Brentano, this reaching towards objects is what our minds do all the time. Our thoughts are invariably of or about something, he wrote: in love, something is loved, in hatred, something is hated, in judgement, something is affirmed or denied. Even when I imagine an object that isn’t there, my mental structure is still one of ‘about-ness’ or ‘of-ness’. If I dream that a white rabbit runs past me checking its pocket watch, I am dreaming of my fantastical dream-rabbit. If I gaze up at the ceiling trying to make sense of the structure of consciousness, I am thinking about the structure of consciousness. Except in deepest sleep, my mind is always engaged in this aboutness: it has ‘intentionality’. Having taken the germ of this from Brentano, Husserl made it central to his whole philosophy. Just try it: if you attempt to sit for two minutes and think about nothing, you will probably get an inkling of why intentionality is so fundamental to human existence. The mind races around like a foraging squirrel in a park, grabbing in turn at a flashing phone screen, a distant mark on the wall, a clink of cups, a cloud that resembles a whale, a memory of something a friend said yesterday, a twinge in a knee, a pressing deadline, a vague expectation of nice weather later, a tick of the clock. Some Eastern meditation techniques aim to still this scurrying creature, but the extreme difficulty of this shows how unnatural it is to be mentally inert. Left to itself, the mind reaches out in all directions as long as it is awake — and even carries on doing it in the dreaming phase of its sleep. Understood in this way, the mind hardly is anything at all: it is its aboutness. This makes the human mind (and possibly some animal minds) different from any other naturally occurring entity. Nothing else can be as thoroughly about or of things as the mind is: even a book only reveals what it’s ‘about’ to someone who picks it up and peruses it, and is otherwise merely a storage device. But a mind that is experiencing nothing, imagining nothing, or speculating about nothing can hardly be said to be a mind at all.
Sarah Bakewell (At the Existentialist Café: Freedom, Being, and Apricot Cocktails with Jean-Paul Sartre, Simone de Beauvoir, Albert Camus, Martin Heidegger, Maurice Merleau-Ponty and Others)
Heidegger’s word Sein (being) cannot be easily defined, because what it refers to is not like other categories or qualities. It certainly is not an object of any kind. Nor is it an ordinary shared feature of objects. You can teach someone what a ‘building’ is by pointing to a lot of different structures from grass huts to skyscrapers; it may take a while but eventually they will get it. But you could go on forever pointing out huts, meals, animals, forest paths, church portals, festive atmospheres, and looming thunderclouds, saying each time, ‘Look: being!’, and your interlocutor is likely to become more and more puzzled. Heidegger sums this up by saying that Being is not itself a being. That is, it is not a defined or delineated entity of any kind. He distinguishes between the German word Seiende, which can refer to any individual entity, such as a mouse or a church door, and Sein, which means the Being that such particular beings have. (In English, one way of signalling the distinction is by using the capital ‘B’ for the latter.) He calls it the ‘ontological difference’ — from ‘ontology’, the study of what is. It is not an easy distinction to keep clear in one’s mind, but the ontological difference between Being and beings is extremely important to Heidegger. If we get confused between the two, we fall into errors — for example, settling down to study some science of particular entities, such as psychology or even cosmology, while thinking that we are studying Being itself.
Sarah Bakewell (At the Existentialist Café: Freedom, Being, and Apricot Cocktails with Jean-Paul Sartre, Simone de Beauvoir, Albert Camus, Martin Heidegger, Maurice Merleau-Ponty and Others)
He could never escape the jarring feeling that he and his body were still two separate entities with two separate operating systems. Maneuvering his body felt like driving with the emergency brake on, the low and constant growl of dragging a frame embedded with an unforgotten history of hate. He wished that he believed he would be better suited for a different body, but another body represented only another confinement, another set of parameters. What he craved was the kind of repair that would unite driver and car as one, make them synchronous. He wondered if this was even possible, or if everyone silently struggled with this duality. 'What do you mean?' 'The only time I feel inside my body is when it is next to yours. Like right now.
Vivek Shraya (She of the Mountains)