Ubi Quotes

Ubi amo, ibi patria. Where I love. there is my home.

Semper ubi sub ubi (Latin for "Always wear underwear")

Quis hic locus, quae regio, quae mundi plaga? ubi sum? sub ortu solis, an sub cardine glacialis ursae?" "What place is this, what region, what quarter of the world? Where am I? Under the rising of the sun or beneath the wheeling course of the frozen bear?” Hercules Furens (The Mad Hercules), Act 5, line 1138

I have them a few minutes to absorb everything while I teased Ubie, who only had to recover from his near-death experience. I was so glad Reyes hadn't ripped him to shreds. I liked him much better un-shredded. Unlike, say, my preference for lettuce or heavy metal guitar solos.

Ubi dubium ibi libertas: Where there is doubt, there is freedom. LATIN PROVERB

Ubi nihil vales, ibi nihil velis: where you are worth nothing, there you should want nothing

Semper Ubi Sub Ubi

Stat rosa pristina nomine, nomina nuda tenemos.

Do you know who 'twas that first knew our Lord had caused Himself to be born? 'Twas the cock; he saw the star, and so he said–all the beasts could talk Latin in those days; he cried: 'Christus natus est!' " He crowed these words so like a cock that Kristin fell to laughing heartily. And it did her good to laugh, for all the strange things Brother Edvin had just been saying had laid a burden of awe on her heart. The monk laughed himself: "Ay, and when the ox heard that, he began to low: 'Ubi, ubi, ubi.' "But the goat bleated, and said: 'Betlem, Betlem, Betlem.' "And the sheep so longed to see Our Lady and her Son that she baa-ed out at once: 'Eamus, eamus!' "And the new-born calf that lay in the straw, raised itself and stood upon its feet. 'Volo, volo, volo!' it said.

Ubi boni, malum prosperat (Where good men are silent, evil prospers)

HIC LOCUS EST UBI MORS GAUDET SUCCURRERE VITAE.

Ubi me prejaka reč.

Ubi me prejaka reč. Ne stigoh da se sklonim. Reče je ona jutros, uz slavujevu pesmu. Sad neku tugu tešku iz sebe zalud gonim, To njeno zbogom beše premnogo i za česmu MOJIH MUCAVIH REČI I BOLNOG PONIŽENJA... I puče reč kao bič, fijukom za sva vremena, Dok se još nečem nadah, dok bejah sav sa sobom. Sad sam niko i ništa – sam sebi svoja sena, Osušen bor na hridi pred vetrovitim dobom UBI ME PREJAKA REČ, UMREŠE SNOVIĐENJA... Ne reče ko je krivac za taj metak od reči, Nekuda odskakuta, sva gipka kao srna... U meni prošlo vreme kao parastos ječi, A negde ispred oka mota se kosa crna I OKO, BADEM ZRELI, NADOŠLO ZA VOLJENJA... Možda ću doći sebi kada pobegnu laste, Kad leto zaboravim i sav u jesen odem. Kad lepo što je, zaspi, a noć počne da raste U meni i za mene, kad mrak okom ubodem... UBI ME PREJAKA REČ, UMREŠE SNOVIĐENJA... U toj ću noći i ja sa svojim snom umreti, Kunući ono zbogom što ga izreče ona. A nije dobro nikom svom bolu da se sveti, Neka sve ide Nebu, nek' sudi Vasiona... UBI ME PREJAKA REČ, UMREŠE SVA VOLJENJA...

I have never fully unbosomed myself to any human being; I have never been encouraged to trust much in the sympathy of my fellow men. But we have all a chance of meeting with some pity, some tenderness, some charity, when we are dead: it is the living only who cannot be forgiven - the living only from whom men's indulgence and reverence are held off, like the rain by the hard east wind. While the heart beats, bruise it - it is your only opportunity; while the eye can still turn towards you with moist, timid entreaty, freeze it with an icy unanswering gaze; while the ear, that delicate messenger to the inmost sanctuary of the soul, can still take in the tones of kindness, put it off with hard civility, or sneering compliment, or envious affectation of indifference; while the creative brain can still throb with the sense of injustice, with the yearning for brotherly recognition - make haste - oppress it with your ill-considered judgements, your trivial comparisons, your careless misrepresentations. The heart will by and by be still - ubi saeoa indignatio ulterius cor lacerate nequit; the eye will cease to entreat; the ear will be deaf; the brain will have ceased from all wants as well as from all work. Then your charitable speeches may find vent; then you may remember and pity the toil and the struggle and the failure; then you may give due honour to the work achieved; then you may find extenuation for errors, and may consent to bury them ("The Lifted Veil")

..Pakaian kita patutlah sepadan dengan pencaharian kita. Kalau kita telah bersepatu, hendaknya di rumah pun duduk di atas kursi atau di atas tikar permadani, tidur di atas katil, makan cukup, gulai jangan sambal terasi berganti dengan sambal belacan sahaja. Aku ini, itulah sebabnya maka tak sepakat dengan kelakuan kebanyakan orang zaman sekarang. Dasi berjela-jela setengah meter, uang pun kuntal kantil di dada, tetapi kantung melayang ditiup angin. Sampai di rumah mulut disempal dengan daun ubi campur sambal terasi.

est etiam, ubi profecto damnum præstet facere, quam lucrum - there are occasions when it is certainly better to lose than to gain

Semper ubi sub ubi

Thank the gods Ubie’d had her detailed, because blood simmering under the New Mexico sun was never a good scent choice for cars. I preferred pine. Or

Haec ubi dicta, petunt portus, et vela secundi intendunt Zephyri; fertur cita gurgite classis, et tandem laeti notae advertuntur harenae.

Ubi materia, ibi geometria.

Flat ubi vult

Auferre trucidare rapere falsis nominibus imperium atque ubi solitudinem faciunt pacem appellant

Ubi nihil vales, ibi nihil velis

The following are the classes into which, according to this school of philosophy, Things in general might be reduced: Οὐσία, Substantia. Ποσὸν, Quantitas. Ποιόν, Qualitas. Πρός τι, Relatio. Ποιεῖν, Actio. Πάσχειν, Passio. Ποῦ, Ubi. Πότε, Quando. Κεῖσθακ, Situs. Ἔχειν, Habitus.

A greater subject fitteth Faustus' wit: Bid Economy10 farewell, and11 Galen come, Seeing, Ubi desinit philosophus, ibi incipit medicus: Be a physician, Faustus; heap up gold, And be eterniz'd for some wondrous cure: Summum bonum medicinae sanitas, The end of physic is our body's health.

Taceant Colloquia. Effugiat Risus. Hic Locus Est Ubi Mors Gaudet Succurrere Vitae. [Let idle talk be silenced. Let laughter be banished. Here is the place where Death delights to succour Life.]

Uncle Bob chuckled. “What the Hell Spawn of Satan are you wearing?” What Ubie was so indelicately referring to was the outfit I’d changed into, carefully picking out my most comfortable black-on-black attire and meticulously applying black greasepaint to my face to complement a desert-at-midnight look. Naturally, I had to struggle through several costume changes as Garrett sat out in his leather-seated truck waiting for me. I sure hoped my time-consuming endeavor didn’t annoy him.

When people live in a fair, caring society, where everyone has equal access to social goods, they don’t have to spend their time worrying about how to cover their basic needs day to day – they can enjoy the art of living. And instead of feeling they are in constant competition with their neighbours, they can build bonds of social solidarity.

mimpilah tinggi-tinggi sampai atas sana tapi sandarkan sedikit realiti kerana jika mimpi menjadi ngeri kita tidak akan 'mati

Ubi nihil vales, ibi nihil velis: where you are worth nothing, there you should want nothing

The woman eyed Ubie a moment before grabbing a pen and writing down the dates I had. Ubie eyed her back. Sparks flew.

Auferre trucidare rapere falsis nominibus imperium atque ubi solitudinem faciunt pacem appellant.

Ubi Petrus ibi Franciscus.

The coronavirus pandemic is exactly the kind of cataclysmic event that brings about drastic changes. I think Medicare For All and UBI are now inevitable. It's either that, or complete chaos.

postremo pereunt imbres, ubi eos pater aether in gremium matris terrai praecipitavit; at nitidae surgunt fruges ramique virescunt arboribus, crescunt ipsae fetuque gravantur. hinc alitur porro nostrum genus atque ferarum, hinc laetas urbes pueris florere videmus frondiferasque novis avibus canere undique silvas, hinc fessae pecudes pinguis per pabula laeta corpora deponunt et candens lacteus umor uberibus manat distentis, hinc nova proles artubus infirmis teneras lasciva per herbas ludit lacte mero mentes perculsa novellas. haud igitur penitus pereunt quaecumque videntur, quando alit ex alio reficit natura nec ullam rem gigni patitur nisi morte adiuta aliena.

universal basic income. UBI proposes that governments tax the billionaires and corporations controlling the algorithms and robots, and use the money to provide every person with a generous stipend covering his or her basic needs.

Haec ubi dicta dedit, lacrimantem et multa uolentem dicere deseruit, tenuesque recessit in auras. Ter conatus ibi collo dare bracchia circum; ter frustra comprensa manus effugit imago, par leuibus uentis uolucrique simillima somno.

BEDE. (ubi sup.) Repent, therefore, and believe; that is, renounce dead works; for of what use is believing without good works? The merit of good works does not, however, bring to faith, but faith begins, that good works may follow.

ibant obscuri sola sub nocte per umbram, perque domos Ditis vacuas et inania regna: quale per incertam lunam sub luce maligna est iter in silvis, ubi caelum condidit umbra Iuppiter, et rebus nox abstulit atra colorem.'' - Virgil, Aenid Liber VI, 268-272.

The soup-kitchen was behind the cathedral; it remained only to determine which, of the many and beautiful churches of Cracow, was the cathedral. Whom could one ask, and how? A priest walked by; I would ask the priest. Now the priest, young and of benign appearance, understood neither French nor German; as a result, for the first and only time in my post-scholastic career, I reaped the fruits of years of classical studies, carrying on the most extravagant and chaotic of conversations in Latin. After the initial request for information (Pater optime, ubi est menas pauperorum?), we began to speak confusedly of everything, of my being a Jew, of the Lager (castra? better: Lager, only too likely to be understood by everybody), of Italy, of the danger of speaking German in public (which I was to understand soon after, by direct experience), and of innumerable other things, to which the unusual dress of the language gave a curious air of the remotest past.

That’s the UBI. A cash grant, with a surtax, funded by eliminating the transfers that currently exist. I require that $3,000 be devoted to health care, but otherwise I will argue that many of the best effects of the UBI are fostered by the least direction: “Here’s the money. Use it as you see fit. Your life is in your hands.

Facilia sic putant omnes quce jam facta, nec de salebris cogitant, ubi via strata [when a thing has once been done, people think it easy; when the road is made, they forget how rough the way used to be]; so men are valued, their labours vilified by fellows of no worth themselves, as things of naught, who could not have done as much.

Onde se deve construir a própria casa Se te sentes grande e fecundo na solidão, a sociedade dos homens te diminuirá e te tornará estéril; e inversamente. Uma poderosa doçura como aquela de um pai, onde esse sentimento se apoderar de ti, é lá que deves edificar a tua morada; quer seja no tumulto ou no silêncio. "Ubi pater sum, ibi patria".

The solution to poverty is to abolish it directly by a now widely discussed measure: the guaranteed income.

Aestus erat, mediamque dies exegerat horam; adposui medio membra levanda toro. pars adaperta fuit, pars altera clausa fenestrae; quale fere silvae lumen habere solent, qualia sublucent fugiente crepuscula Phoebo, aut ubi nox abiit, nec tamen orta dies. illa verecundis lux est praebenda puellis, qua timidus latebras speret habere pudor. ecce, Corinna venit, tunica velata recincta, candida dividua colla tegente coma— qualiter in thalamos famosa Semiramis isse dicitur, et multis Lais amata viris. Deripui tunicam—nec multum rara nocebat; pugnabat tunica sed tamen illa tegi. quae cum ita pugnaret, tamquam quae vincere nollet, victa est non aegre proditione sua. ut stetit ante oculos posito velamine nostros, in toto nusquam corpore menda fuit. quos umeros, quales vidi tetigique lacertos! forma papillarum quam fuit apta premi! quam castigato planus sub pectore venter! quantum et quale latus! quam iuvenale femur! Singula quid referam? nil non laudabile vidi et nudam pressi corpus ad usque meum. Cetera quis nescit? lassi requievimus ambo. proveniant medii sic mihi saepe dies!

Cras te victurum, cras dicis, Postume, semper. dic mihi, cras istud, Postume, quando venit? quam longe cras istud, ubi est? aut unde petendum? numquid apud Parthos Armeniosque latet? iam cras istud habet Priami vel Nestoris annos. cras istud quanti, dic mihi, possit emi? cras vives? hodie iam vivere, Postume, serum est: ille sapit quisquis, Postume, vixit heri.

As Claude Frollo had passed through nearly the entire circle of human learning—positive, exterior, and permissible—since his youth, he was obliged, unless he came to a halt, ubi defuit orbis, to proceed further and seek other aliments for the insatiable activity of his intelligence. The antique symbol of the serpent biting its tail is, above all, applicable to science.

Of course, as the United States built a safety net that excluded and punished black families, it created a wealth-building apparatus to buoy and enrich white ones. It is not market forces and individual effort alone that determine who succeeds and prospers and who remains impoverished and excluded in the United States, but government policy and deep-seated cultural and societal mores.

Rumah itu tak seberapa besar, tapi ada halaman yang luas dan lapang buat kita menanam pohon mangga, asem jawa, rambutan dan juga trembesi. Tempat yang tinggi buat menggantung sarang kutilang, perkutut, tekukur dan murai batu. Kecipak air terjun buatan di mana ikan koi berenang tenang di dalam kolam. Dan sepasang anjing yang berlarian kesana kemari. Rumah itu berkamar tiga dan bercat hijau dan teras yang penuh dengan aglaonema, xanseviera, anthurium, syngonium dan philodendron. Sepasang bangku dari kayu mahoni dan meja sederhana di mana kau bisa meletakkan pinggan berisi ubi dan segelas teh pahit. Di sana kita beranjak menua, dalam rumah hijau yang penuh dengan tanaman dan pintu yang selalu terbuka, menanti harapan yang bakal singgah bersama cucu cucu, menantu dan kedua anakmu. Di sana kita setia menabur cinta dan berharap memetik buahnya sepanjang musim.

the Jews, [6] 15 r who killed both the Lord Jesus and  s the prophets, and drove us out, and displease God and  t oppose all mankind 16 u by hindering us from speaking to the Gentiles that they might be saved—so as always  v to fill up the measure of their sins. But  w wrath has come upon them at last! [7

A boat beneath a sunny sky, Lingering onward dreamily In an evening of July – Children three that nestle near, Eager eye and willing ear, Pleased a simple tale to hear – Long has paled that sunny sky: Echoes fade and memories die: Autumn frosts have slain July. As a child, I don’t understand exactly what it is about. I can’t read the significance of Alice reaching the final square and becoming a queen. But I feel the sadness in the poem, and, in this later now, I know why. It’s because everything is in the present tense, even though it cannot all be; either some of it has passed, or some of it hasn’t happened yet. The sky is sunny, but it has paled. The boat is lingering, but it is gone. It’s July, but it’s autumn. This is a riddle, a paradox. Lewis Carroll must be either looking back into the past, feeling the sunshine and the drifting boat as if he were still there . . . or looking forward from the present, imagining a time when the sky and the boat and the summer will have vanished. Which is it? Doesn’t matter. Wherever he stands, he feels both at once. The current, the retrospective, the projected, all are written in the present tense because they are all, always, mixed up together. Because, even as something is happening, it is gone. Ubi sunt qui ante nos fuerunt? Where is the boat? Where is the summer? Where are the children?

People tell ya to grow up… be a man… But what does that mean exactly? Doesn’t it mean to do the right thing… act forthrightly. Well… I think we need to give people money… UBI… Negative tax… whatever the hell you call it. And then parents say, hey, stay out of Politics, WE’RE NOT FROM AROUND HERE… Fine. Where are we from? Belarus? Okay. Well we’re from Belarus, why couldn’t we get UBI in Belarus? Parents say shut up, the President’s a dictator. Oh? Well, call me an idealist, but seems to me like you’re just looking for shit to complain about and run from your problems. A word of advice to potential immigrants. Stay away from this shit hole. These American schools tend to pump out sluts, alcoholics, and non-binary homeless philosophers.

. . . one of the lessons of a UBI is that our policy outcomes are not inevitabilities but choices. The United States would be significantly richer right now if it had passed more fiscal stimulus at the onset of the Great Recession. It would be richer if it invested in infrastructure. It would be richer if it chose to ensure that no child grew up in poverty. It would be richer if it had worked to make black and white Americans, as well as men and women, true equals. . . poverty in the United States is a choice. Stagnant middle-class incomes are a choice. Technology-fueled mass unemployment is a choice. Racism is a choice. The patriarchy is a choice. This is not to discount how deeply entrenched existing policies, interests, and tendencies are—but to recognize that while they might be entrenched, they are not immutable.

Ode 4.7 Diffugere niues, redeunt iam gramina campis arboribus comae; mutat terra uices et decrescentia ripas flumina praetereunt; Gratia cum Nymphis geminisque sororibus audet ducere nuda chorus. Inmortalia ne speres, monet annus et almum quae rapit hora diem. Frigora mitescunt Zephyris, uer proterit aestas, interitura simul pomifer autumnus fruges effuderit, et mox bruma recurrit iners. Damna tamen celeres reparant caelestia lunae: non ubi decidimus quo pater Aeneas, quo diues Tullus et Ancus, puluis et umbra sumus. Quis scit an adiciant hodiernae crastina summae tempora di superi? Cuncta manus auidas fugient heredis, amico quae dederis animo. Cum semel occideris et de te splendida Minos fecerit arbitria, non, Torquate, genus, non te facundia, non te restituet pietas; infernis neque enim tenebris Diana pudicum liberat Hippolytum, nec Lethaea ualet Theseus abrumpere caro uincula Pirithoo.

Rara temporum felicitas, ubi sentire quae relis et quae sentias dicere licet.TçCITO.

Spiritus flat, ubi vult

Sunt delicta tamen, quibus ignovisse velumis. Nam neque chorda sonum reddit, quem vult manus et mens, Poscentique gravem persaepe remittit acutum; Nec semper feriet, quodcumque minabitur, arcus. Verum, ubi plura nitent in carmine, non ego paucis Offendar maculis, quas aut incuria fudit, Aut humana parum cavit natura. Quid ergo est? Ut scriptor si peccat idem librarius usque, Quamvis est monitus, venia caret, et citharoedus Ridetur, chorda qui semper oberrat eadem. Ekzistojne dhe gabimet qe gjithsesi duhen falur; ngase as dora dhe mendja s'e jep perhere tingullin e deshiruar, dhe atij qe kerkon zerin e trashe, ia jep te hollin, e as harku s'e qellon perhere cakun e vendosur pezull. Vertete, kur ne poezine shkelqejne shume gjera, mua s'me pengojne njollat e pakta; ato shfaqen nga pakujdesia o nga natyra njerezore. Prandaj cfare duhet bere? Kur si shkrimtari gabon edhe pershkruesi dhe pas verejtjes se thene s'kerkon falje fare, ashtu dhe kitaristi do te perqeshet, kur te njejtit tel i bie gabimisht.

ubi intenderis ingenium valet; si libido possidet, ea dominatur, animus nihil valet.

exsiluit Bilbo. “ientaculum!” clamauit. “ubi est ientaculum?

Write your life - Or they'll wait till you're dead to write the lie" ... (@spectraspeaks) see Why is there no UBI & Ecological Consciousness in age of Climate Change, insecurity, corona-virus, automation, mass extinction etc. - instead of job-loss, poverty, social exclusion, affordable housing, racism, lobbying, food wasting, area payments etc... (dali48) see dali48 and Ecological Consciousness and political views: "I'm against anything that kills people and destroys the planet.

We had an interesting conversation with one of my Accenture managers toward the end of my tenure there. Something about sandcastles. Well, thank God, he got my point. It’s not a REAL job. You don’t NEED to update your stupid Oracle every 3 years. It shouldn’t be so fucking hard. It’s just debits and credits, isn’t it? What we need to do is find out which jobs in the economy are ACTUALLY essential (bartenders, for instance), pay those people a good wage, and give UBI to everyone else so they can go to the fucking bar. Simple.

While I support certain guarantees that basic needs will be met, I also believe embracing a UBI as a cure-all for the crisis we face is a mistake and a massive missed opportunity.

Just as those volunteers devoted their time and energy toward making their communities a little bit more loving, I believe it is incumbent on us to use the economic abundance of the AI age to foster these same values and encourage this same kind of activity. To do this, I propose we explore the creation not of a UBI but of what I call a social investment stipend. The stipend would be a decent government salary given to those who invest their time and energy in those activities that promote a kind, compassionate, and creative society. These would include three broad categories: care work, community service, and education.

by requiring some social contribution in order to receive the stipend, we would foster a far different ideology than the laissez-faire individualism of a UBI. Providing a stipend in exchange for participation in prosocial activities reinforces a clear message: It took efforts from people all across society to help us reach this point of economic abundance. We are now collectively using that abundance to recommit ourselves to one another, reinforcing the bonds of compassion and love that make us human.

Deinde pervenimus in Boemiam, de qua absens fueramus undecim annis. Invenimus autem, quod aliquot annis ante mater nostra dicta Elyzabeth mortua erat. Ipsa vero vivente soror nostra secundogenita, filia sua, nomine Guta, missa erat in Franciam et copulata Iohanni, filio primogenito Philippi, regis Franciae, cuius sororem, nomine Blancam, habebamus in uxorem. Tertia vero soror nostra et ultima nomine Anna erat apud dictam sororem nostram in Francia temporibus illis. et sic cum venissemus in Bohemiam, non invenimus nec patrem nec matrem nec fratrem nec sorores nec aliquem notum. Idioma quoque Bohemicum ex toto oblivioni tradideramus, quod post redicimus, ut loqueremur et intellegeremus ut alter Bohemus. Et divina autem gratia non solum Boemicum, sed Gallicum, Lombardicum, Teutonicum et Latinum ita loqui, scribere et legere scivimus, ut una lingua istarum sicut altera ad scribendum, legendum, loquendum et intelligendum nobis erat apta. Tunc pater noster procedens versus comitatum Luczemburgensem propter quandam guerram, quam gerebat cum duce Bravancie ipse et college sui, videlicet Leodiensis episcopus, Juliacensis marchio, Gerlenensis comes et quam plures alii, commisit nobis auctoritatem suam temporibus absencie sue in Boemia. Quod regnum invenimus ita desolatum, quod nec unum castrum invenimus liberum, quod non esset obligatum cum omnibus bonis regalibus, ita quod non habebamus ubi manere, nisi in domibus civitatum sicut alter civis. Castrum vero Pragense ita desolatum, destructum ac comminutum fuit, quod a tempore Ottogari regis totum prostratum fuit usque ad terram. Ubi de novo palatium magnum et pulchrum cum magnis sumptibus aedificari procuravimus, prout hodierna die apparet intuentibus.

Est ubi gloria nunc Babyloniae?

Eventually the cost of not doing it exceeds the cost of doing an UBI,” says the futurist Martin Ford. “Socially, wealth inequality becomes so disruptive that you have to do something. And it might not be a bad thing for the economy.” As Reich argues: “It seems a safe bet that increased automation will allow the economy to continue to grow, making a UBI more affordable. A UBI would itself generate more consumer spending, stimulating additional economic activity. And less poverty would mean less crime, incarceration, and other social costs associated with deprivation.

E, pa sad, gomila naučnika se načisto ubi da odgonetne zašto su šlageri svi isti i zašto su im sve reči ljubavne i ti fazoni, i zašto se u njima stalno radi o nekim kao ljubavima, a u stvari čitav fazon je u tome što ima toliko stidljivih devojaka i momaka na ovom svetu, koji nikako ne uspevaju da prevale preko jezika ono "volim te", pa to za njih prevaljuju ti pevači sa pločijanovića, a oni se posle drže za ruku, ili se maze, ili vataju, ili šta ti ja znam!

Ubi concordia, ibi Victoria "Where there is unity, there is victory

A kada je rat svemu se čovjek može nadati, ali svaki dan sve više saznajemo da nas malo šta može iznenaditi. Tako je svakim danom sve novo, kao da smo ukleti sa ovoliko mnogo novih stvari, kažu da u Kineza ima krilatica, ili poslovica, svejedno: «Dabogda živio u interesantnom vremenu!» Tako su oni proklinjali onoga koga nisu voljeli. Da, tako je, kaže Hegel, stari narodi su izumitelji starih poslovica, a mali se u njima pronalazili. Ali, nisam filozof, filozofima je razonoda pričati o svijetu kakav nije.Svi vidimo: Bosna se strpljivo savija, kao jufka kad je jedra domaćica razvija, ali se ne da! Strpljivo čeka gospodara! Kad sam studirao političke nauke, u Aleksandra Koževa sam vidio, kaže: jedan gospodar za mnoge sluge, to je historija! A ja, dodajem: Od faraona do danas, historija se nije promijenila ni koliko crno pod noktom. Faraon, cezar, car, halifa, sultan, svećenstvo, ulema, papa, šejhul-islam,predsjednik, kancelar, generalni sekretar partije, birokratija pa tehnokratija – sve gospodar do gospodara! Zaključak Aleksandra Koževa je jasan: Da nije gospodara, sluge bi se međusobom isjekle, izjele bi se zubima odmah jutros, ne bi čekale podne, kao što se među se sasjeku... pčele... Ali braćo i sestre, ovom narodu nije lahko biti gospodar i ostati jedan. Da jeste, Osmansko-carstvo bi i sada bilo ovdje. A znate li zašto nas je predalo Austrougarima? Zato što su Osmanlije znali da će se Austrougari ne samo obrukati već i brzo propasti čim zavladaju nama! Tako je i bilo, Austrougarima smo se zgadili za samo četrdeset godina, deset puta brže nego li Osmanlijama! Švabo je pljunuo na sve, pa i na nas i rekao: Ni manje zemlje, ni veće želje da u Boga iz inata različito vjeruju! Bili smo dosadni i Kraljevini Jugoslaviji, tako je je Kralj Petar II Karađorđević okrenuo glavu od nas, odletio prvo u grčku i Palestinu, a zatim u Egipat, da bi u junu 1941. stigao u London. Šta se poslije desilo vidimo svi, ne moramo čak ni oba oka otvarati. I Titino se rasulo na četrdeset i nekoliko godina! Balkansko guvno je opet razvršeno, od svjetskih gospodara niko se još ne odlučuje da zauzme Balkan. Dođi, o gospodaru, po milosti Božijoj! ...Pomiluj sve, bez razlike,..., što brže i što nježnije! A sad, čestita braćo i sestre, evo moga obrazloženja zašto nam treba jedan gospodar. Nekad bijaše jedan car za Kavdakom, ruski, u sretnoj carevini, ruskoj, čestit i pametan. Sve je dozvoljavao da narod priča, o svačemu: o mnogo para i njiva, ..., deva i krava, o rodnim godinama i unosnim žetvama i o debelom snoplju...Samo jedno zakavdaški car nije dao: Branio je pričati o vlasti, o caru! I bio je u pravu. Šta imaju o vlasti pričati marveni trgovci?! Ali, kasno to narod saznade (narod uvijek sazna posljednji), izbi rat, pa se tužno sjeti svog dobrog cara, ali bijaše dockan, predockan. Pojavi se drug Lenjin na ovaj svijet, pa opčini sve oko sebe slatkom pričom da vlast pripada narodu, koji mu povjerovao, pa uhvati cara za Kavdakom, i ubi ga sa svim njegovim, muškom i ženskom svojtom. ... Još sam u bogosloviji učio: moderna povijest Evrope sastoji se od jurišanja prema gore – na cara, na vlast, na crkvu. I na Boga bi evropljanski narod, i njega bi rado svrgnuo sa Prijestolja, samo sreća pa ga ne vidi! Pomislio narod da je vlast lijepa igračka, pa uzjaha na mnoge revolucije i pravo na uzvišene bregove, na cara, na vlast, i na crkvu! I molim vas,..., šta je narod dobio kada je to troje slavno srušio na brdu i svaljao u glib, dolje pod brdo?!Ništa! Nove vlasti su na narod dale namete, zapovijedile obnovu, od narodnih para napravljeni su parlamenti i predsjedništva. I prvo što je narod vidio bilo je da u parlamentima i predsjedništvima ne stanuje narod, već vlast! I narod se silno ražalosti i zacmizdri kad otkrije: prohtjevi u ovih novih isti kao u cara pa i veći jer ih je više. I jer se množe više, kao gube po truhlom hrastu. I vidje narod da su revolucije obično skakanje u maglu.

Additionally, he liked to make his readers smile. Still in the preface, he writes that he avoided “academic technicalia,” to which he adds a footnote. The footnote reads: Semper ubi, sub ubi, which translated means, “Always where, under where.” In English it sounds like, “Always wear underwear.

Perhaps the most prominent argument for a UBI has to do with technological unemployment—the prospect that robots will soon take all of our jobs. Economists at Oxford University estimate that about half of American jobs, including millions and millions of white-collar ones, are susceptible to imminent elimination due to technological advances

Quis, quid, ubi, quibus auxiliis, cur, quomodo, quando?

si el corazón quiere ser realmente verdadero, hay que despertar los sentidos, externos e internos, para ver, sentir y tocar la realidad y dejarse tocar por ella, comprenderla, especialmente la más problemática, que exige un cierto enfoque y pone en crisis. Y recordando el axioma tomista nunca superado, a saber, que cada uno recibe y capta de la realidad lo que su corazón está preparado y predispuesto a captar[9]. Decía un gran creyente y pastor coherente, con una profunda vida emotivo-sentimental, como era Mazzolari que «quien tiene poca caridad ve pocos pobres; quien tiene mucha caridad ve muchos pobres; quien no tiene ninguna caridad no ve a ninguno»[10]. Es decir, ubi amor ibi oculus (Ricardo de San Víctor).

A universal basic income or universal provision of public services or some combination of the two could furnish a new financial safety net. Ex-ante pre-distribution of assets rather the ex-post redistribution of wealth is an alternative option to reduce wealth inequality. Asset owners would benefit from ample returns, thus allowing everyone to pursue creative, entrepreneurial, or socially redeeming activities. Surrendering the “dignity of work” might not stir a protest if income subsidies open new doors to fulfillment. With UBI, workers in advanced and innovative economies will endure lower paychecks (but fattened by transfers) without the anger that propels voters toward populists with contempt for progressive liberal democracy.

Too many people had been made redundant by the quick and aggressive development of AI, with little guidance from leaders on new pathways to employment. Cascading failures led to a high suicide rate. Some began calling for the repeal of UBI. By 2028, social media was consumed by the Great Debate over the pros and cons of UBI. The Senate and the House sank into protracted back-and-forth warfare over a proposed plan to abolish UBI. “The

The realization hit me so hard it nearly broke me. Love. Love, the only way a demon knew how. “Ubi amor, ibi dolor,” Remiel said as tears crested my cheeks. Where there’s love, there’s pain. “It’s a lesson God teaches us all. You, of all people, should know that, lamb.” He brushed the salty droplets away with his thumb, offering me a small, sad smile before he turned and headed toward Beliar.

Ubi tu Gaius, ego Gaia, she would say to her husband, who lifted her in his arms to cross the threshold, in memory (so it was believed) of the rape of the Sabines, but doubtless also because the threshold was sacred: it was the god Limentinus.

Ubi amor, ibi dolor — Where there’s love, there’s pain

Ubi panis ibi patria is a Latin expression meaning "Where there is bread, there is (my) country" (or home, or homeland) Ubi bene ibi patria ("Homeland is where it (life) is good"; lit. where good, there fatherland).

Ubi bene, ibi patria (Your home is where they treat you well) Ubi panis ibi patria is a Latin expression meaning "Where there is bread, there is country".

John Lanchester discusses right-wing and left-wing versions of Universal Basic Income, and concludes that it is currently the only progressive big idea on the table. This may be the case in Europe, but in India, it is very much an idea of the right. The proposal for UBI in the government's economic survey of 2017, for example, viewed cash transfers as replacing a host of existing schemes and benefits for the poor, and explicitly rejected the idea of UBI as a transfer from the rich to the poor. There was no mention, by any of the political parties proposing UBI, of any form of progressive taxation for resource mobilisation. Cash transfers are likely to be the beginning of a slippery slope towards a minimal state. In India, where millions of people are malnourished, illiterate or poorly educated, and liable to die of avoidable diseases, UBI is not a progressive alternative.

Cinta Dari Rutinitas Sehari Hari I. Ada saat di mana aku sangat mencintaimu, seperti berlama- lama memandang ikan yang berenang tenang di dalam kolam di pekarangan yang dulu pernah kita miliki. Itu rutinitas yang mesti aku mulai saat terjaga dari tidur di malam hari. Buang air kecil di toilet dan diam diam merenungi wajahmu yang terlelap di dalam gelap. Aku mencintaimu saat itu melebihi bagaimana kamu mencintaiku, mungkin dengan sedikit rasa belas kasihan. Seperti biasa, pagi tak pernah alpa mengungkap perasaannya. Terang cahaya matahari tak pernah berbasa basi. Ia bebas dan leluasa keluar masuk dari balik kaca jendela. Dan aku akan kembali mencintaimu untuk ruap wangi susu tanpa gula, menggantikan segelas kopi yang sudah lama tak pernah lagi aku nikmati. Kau melebur dalam jarum dan benang waktu yang menisik setiap butiran uap yang mengembang di dalam cangkir menjadi hem dan celana panjang untuk aku kenakan. Sesekali menuangkan wewangian ke dalam mesin cuci sambil menghindari letupan minyak dari penggorengan yang riuh menawarkan sarapan. Buatku cukup beberapa potong ubi buat pengganti nasi dan roti. Buatmu telur mata sapi dan bakmi goreng sisa semalam yang kita beli di pengkolan jalan. Masih ada sepotong pisang yang terusik dari nyenyak tidurnya dan tangan yang sibuk menyisihkan butiran garam dari cairan lupa. Setelah itu kau mulai ritual menggosok sepatu dengan keringat yang menetes dari dahimu. Diam-diam mengantar pesan rahasia daftar barang belanjaan ke telingaku sambil melambaikan tangan ke arah tetangga melewati pagar berkarat rumah kita. : Seperti itulah cinta yang bagimu sederhana.

Cinta di Pagi Hari Pagi tiba dan kita melipat selimut sebagai kenangan pada malam yang telah menaungi kita dengan hening dan kelembutan kasih sayang. Basah embun bergulir di atas dedaunan mengajak kita kembali memulai hari dengan sepiring ubi dan secangkir kopi. Terpikirkah olehmu bila embun adalah bukti cinta pertama malam kepada pagi? Saat matahari merekah kita menemu lagi jejak-jejak langkah yang baru dari pikiran dan perasaan. Bukan untuk menyimpan sisa gundah atau perih yang tertahan semalaman, melainkan kebahagiaan yang hanya mungkin kita mulai dengan lebih mencintai diri sendiri.

The answer to that one must depend largely upon motive and motive is one of the secondary elements in police investigation. The old tag jog-trotted through his mind. “Quis? Quid? Ubi? Quibus auxilis? Cur? Quomodo? Quando?” Which might be rendered: “Who did the deed? What was it? Where was it done? With what? Why was it done? And how done? When was it done?

Ubi lapsus! quid feci? (Where have I fallen! What have I done?)

Ubi mel ibi apes.

The indirect harvesting of valued-per-click leisure time by corporations has led many technocapitalists to support projects like the Universal Basic Income (UBI), which would free up users’ time which could then potential y be spent generating valuable data and content on their own platforms. The driving force of this trend is the Pay Per Click (PPC) advertising campaigns that have grown simultaneously with corporations like Google over the last 15 years, but now the value of the click is not based only on the likelihood of purchasing success, as older models of Google AdWords and other targeted ad campaigns functioned. Instead, the click is conceptualised as a data-point that connects two or more actors in the network. It is those moments of connection between subjects and objects that have potential value to data-driven companies from corporate advertisers to election meddlers like Cambridge Analytica and policy influencers like Palantir. This only works because the user can be libidinally motivated to conduct the ‘free labour’ constituted by the click. The situation was prophetically predicted by one of the most historically influential Marxists still alive, Mario Tronti. His 1966 book Workers and Capital gave rise to the concept of ‘neocapitalism’, which anticipates the environment in which the digital worker operates today. For Tronti: At the highest level of capitalist development, the social relation is transformed into a moment of the relation of production. In this environment, the data-point connecting two people, generated at the moment of every click between social media pages, connects the social relation itself to a relation of production in real time. Seeing this in his own future, Tronti worried that society itself would run by the logic of the factory. Each interaction between individuals would incorporate a surplus value turned to profit by the class owning the means. dream lovers of social production. If the factory workers could be made to relate to each other in a way that was productive for the factory owners, so too could the entirety of social life be modified and edited for the profit of the capitalists. The whole of society is turned into an articulation of production, that is, the whole of society lives as a function of the factory and the factory extends its exclusive domination to the whole of society.

Jewish proverb, Ne Habites in urbe ubi caput urbis est Medicus:

Ubi praeses fuerit Philosophus, ibi Civitas exit Foelix,

Taceant Colloquia. Effugiat risus. Hic locus est ubi mors gaudet succurrere vitae. “Let conversation stop. Let laughter cease,” Luke read aloud. “Here is the place where the dead delight to teach the living.

Impossible,” he said, and switched to Igbo. “Ama m atu inu. I even know proverbs.” “Yes. The basic one everybody knows. A frog does not run in the afternoon for nothing.” “No. I know serious proverbs. Akota ife ka ubi, e lee oba. If something bigger than the farm is dug up, the barn is sold.” “Ah, you want to try me?” she asked, laughing. “Acho afu adi ako n’akpa dibia. The medicine man’s bag has all kinds of things.” “Not bad,” he said. “E gbuo dike n’ogu uno, e luo na ogu agu, e lote ya. If you kill a warrior in a local fight, you’ll remember him when fighting enemies.

Ubi bene ibi patria

Unle Blob," I said, fighting my tongue's refusal to work right. "I know you're upset, Charley, but that's no reason to call me names.

Here, poverty in the United States is a choice. Stagnant middle-class incomes are a choice. Technology-fueled mass unemployment is a choice. Racism is a choice. The patriarchy is a choice. This is not to discount how deeply entrenched existing policies, interests, and tendencies are - but to recognize that while they might be entrenched, they are not immutable.

Nos ubi decidimus.... Pulvis et umbra sumus.

Kardeşlere gereksinme duyduğunu asla kabul etmemişti. Ama duyuyordu işte. Ardında bıraktığı yaşamla, ona taze umutlar yeşerten henüz başlamadığı yaşam arasında duyumsadığı bu (psikiyatrik/psikotik) çelişki içinde, ikinciden yana koyuyordu tavrını. İlk izlenimleri (hep en iyisidir), iyi şeyler umut etmesi, hastalarla arasında benzerlikler kurması gibi şeyler güçlendiriyordu kanısını. Geriye yalnızca dayanaklar bulmak, bunları yalanlamaya çalışan bütün öteki unsurları ortadan kaldırmak kalıyordu. Zor ama keyifli bir işti. Koğuşlarda geçen her saat, hastalara duyduğu saygıyı ve sağlıklı bir aklın göstergesini dış gerçeklikle kurulan ilişkiye bağlayan sahte bilimsel yaklaşıma duyduğu tiksintiyi artırıyordu zorunlu olarak. Her geçen saat artırıyordu. Dış gerçekliğin doğası anlaşılmaz kalıyordu. Bilimin erkekleri, kadınları ve çocukları veriler önünde boyunlarını bükmek zorunda kalıyordu, ister istemez. Dış gerçekliğin ya da kısacası gerçekliğin tanımı, tanımlayanın duyarlılığına göre değişiyordu. Ama hepsi, bu gerçeklikle temasa geçmenin, temas ne kadar üstünkörü olursa olsun, ender görülen bir ayrıcalık olduğunda birleşir duumdaydı. Bu anlayışın ışığında hastalar gerçeklikten, ortalama birinin gerçekliğinden, ağır vakalarda gözlemlendiği gibi bütünüyle olmasa da en azından bazı temel noktalarda “kopmuş” olarak tanımlanıyorlardı. Tedavinin işlevi hastayı kendi küçük, özel çöplüğünden çıkarıp muhteşem dünyanın merak, sevgi, nefret, tutku, sevinme, ağlama gibi farklı unsurlarıyla, paha biçilmez ayrıcalığına yeniden kavuşacağı ve kendisinden hiç de farklı olmayan ötekilerle akılcı ve dengeli biçimde avunacağı duruma getirmek ve aradaki uçurumu kapamaktı. Ama bütün bunlar, psikiyatrların sürgün diye tanımladığı bedensel ve ussal deneyimi barınak; iyiliksever bir dizgedan kovulmuş olarak değerlendiren, hastalığı da müthiş bir fiyaskodan kaçmış kişiler olarak gören Murphy'yi çileden çıkarıyordu. Eğer aklı günlük olayları yorulmak bilmeyen bir araç gibi alt alta yazıp toplayan şaşmaz bir yazarkasa olsa, o zaman kuşkusuz aklın yitimine üzüntü duyabilirdi. Ama böyle olmadığına göre, aklı diye adlandırdığı şey bir araçtan çok, içinden kendinin soyutlanmış olduğu günlük olayların bir izdüşümü biçiminde ortaya çıktığına göre aklın yok oluşunu, zincirlerinden kurtulmayla özdeşleştirip alkışlamasından daha doğal ne olabilirdi? Murphy'nin saplantısının basitleştirdiği ve çarpıttığı çelişki o halde büyük dünyayla küçük dünyayı temelde karşı karşıya getiriyordu. Hastaların etkisiyle ikincisini, psikiyatrların zorlaması ile ilkini yeğleme arasında kararsızca dolanıyordu. Kararsızlık yalnızca olgular düzlemindeydı. Yalnızca olgular. Seçimini yapmıştı o. "Ben büyük dünyadan değilim, küçük dünyadanım" nakaratı Murphy için epey eskilere dayanıyordu ve olumsuz bir inanca, daha doğrusu olumsuz iki inanca dönüşmüştü. Bir kere mağarasının mutlu manzaralarını gördükten sonra bırakın bunları geliştirip işlemeyi, fiyaskolara nasıl dayanabilirdi? Arnold Geulincx’in güzelim Latincesiyle söylediği gibi: Ubi nihil vales, ibi nihil velis. Ama hiçbir değer taşımadığı bir yerde, hiçbir şey istememesi yeterli olmuyordu, bir adım daha atıp yalnızca kendisini sevebilecek bir ussal aşkın dışında kalan her şeyi yadsıması da yeterli olmuyordu çünkü sevilecek başka yanı yoktu. Bu hiçbir zaman yeterli olmamıştı ve yeterli olabileceğine ilişkin hiçbir belirti göstermiyordu. Bu özellikler ve öteki ikinci derecede önemli şeyler, maddesel düzlemde destek bulsalar (örneğin sallanan iskemle) ve kendileri için her yönde baskı yapsalar da istenen kararın kesinleşmesini başaramazlardı. Parçalanmışlığı sürüyordu; Celia'ya, baharatlı ekmeğe ve benzeri şeylere duyduğu zayıflık bunun göstergesiydi. Tek parçada bütünleşme olanaklarından yoksundu.

Tis an ordinary thing with us, to account honest, devout, orthodox, divine, religious, plain-dealing men, idiots, asses, that cannot, or will not lie and dissemble, shift, flatter, accommodare se ad eum locum ubi nati sunt, make good bargains, supplant, thrive,

...a UBI is not a salve for a world of technological unemployment, or a powerful antipoverty measure, or a form of social dividend, or a way to boost the earnings of the working poor. Rather, it is all those things and more: a paradigmatic shift that would free people from having to do more work that they did not want to do at all. A UBI would, in essence, lop off the bottom of the psychologist Abraham Maslow's 'hierarchy of needs', where air, food, water, and shelter reside, with self-transcendence up at the other end. A UBI would give people the economic bandwidth to do what they wanted with their lives... Let the robots do the dirty work. Let the people do what they want.

Ubi est liber? she wrote, pinned back the notice and went home to read Malory, a prospect which did not please.