Unique English Quotes

We have the same symptoms as tuberculosis, especially in the eyes of the Romantic Poets. Pale, tired, coughing up blood.” “That’s romantic?” I had to smile. “Romantic with a capital ‘R.’ You know, like Byron and Coleridge.” He gave a mock shudder. “Please, stop. I barely passed English Lit.” I snorted. “I didn’t have that option. One of my aunts took Byron as a lover.” “Get out.” “Seriously. It makes Lucy insanely jealous.” “That girl is . . .” “My best friend,” I filled in sternly. “I was only going to say she’s unique.

Let’s face it - English is a crazy language. There is no egg in eggplant nor ham in hamburger; neither apple nor pine in pineapple. English muffins weren’t invented in England or French fries in France. Sweetmeats are candies while sweetbreads, which aren’t sweet, are meat. We take English for granted. But if we explore its paradoxes, we find that quicksand can work slowly, boxing rings are square and a guinea pig is neither from Guinea nor is it a pig. And why is it that writers write but fingers don’t fing, grocers don’t groce and hammers don’t ham? If the plural of tooth is teeth, why isn’t the plural of booth beeth? One goose, 2 geese. So one moose, 2 meese? One index, 2 indices? Doesn’t it seem crazy that you can make amends but not one amend? If you have a bunch of odds and ends and get rid of all but one of them, what do you call it? If teachers taught, why didn’t preachers praught? If a vegetarian eats vegetables, what does a humanitarian eat? In what language do people recite at a play and play at a recital? Ship by truck and send cargo by ship? Have noses that run and feet that smell? How can a slim chance and a fat chance be the same, while a wise man and a wise guy are opposites? You have to marvel at the unique lunacy of a language in which your house can burn up as it burns down, in which you fill in a form by filling it out and in which an alarm goes off by going on. English was invented by people, not computers, and it reflects the creativity of the human race (which, of course, isn’t a race at all). That is why, when the stars are out, they are visible, but when the lights are out, they are invisible. And finally, why doesn't "buick" rhyme with "quick"?

We rose from our chairs and bowed at each other, Japanese-style. The eight of them sat on the opposite side of the table to us, leaving the middle chair empty. All looking at us, no-one speaking a word. A long minute later, a very short, rather elderly lady – also dressed in funereal black – waddled in and seated herself in the empty chair in the middle of the row, directly facing us. She smiled; well, she attempted to twist her mouth. Too much effort. Her expression reverted to seriousness. Lin, sitting next to her, now spoke and introduced her as the Managing Director. She didn’t speak any English. Nor, it transpired, did any of the others – or if they did, we would never know, as either they weren’t brave enough to try or were inhibited by the business hierarchy. A scene that could have come out of Kafka.

That the speech of self-disclosure should be translatable seems to me very odd, but I am convinced that it is. The conclusion that I draw is that the only quality which all human being without exception possess is uniqueness: any characteristic, on the other hand, which one individual can be recognized as having in common with another, like red hair or the English language, implies the existence of other individual qualities which this classification excludes.

The Americans are very patriotic, and wish to make their new citizens patriotic Americans. But it is the idea of making a new nation literally out of any old nation that comes along. In a word, what is unique is not America but what is called Americanisation. We understand nothing till we understand the amazing ambition to Americanise the Kamskatkan and the Hairy Ainu. We are not trying to Anglicise thousand of French cooks or Italian organ-grinders. France is not trying to Gallicise thousands of English trippers or German prisoners of war. America is the only place in the world where this process, healthy or unhealthy, possible or impossible, is going on. And the process, as I have pointed out, is not internationalization. It would be truer to say it is the nationalization of the internationalized. It is making a home out of vagabonds and a nation out of exiles.

You always felt destined for stardom of one kind or another. But the fear that maybe that wasn't true wouldn't leave you alone. That you were no more than the classes you'd taken, the schools you'd attended, the books you'd read, the languages you spoke, your scholarships, your master's thesis on Borges and the English writers, and so on, but nobody unique, with a talent only your own. You were desperate for something that was yours alone. I was yours alone, but that isn't what you meant.

Although I am a political liberal, I believe that conservatives have a better understanding of moral development (although not of moral psychology in general—they are too committed to the myth of pure evil). Conservatives want schools to teach lessons that will create a positive and uniquely American identity, including a heavy dose of American history and civics, using English as the only national language. Liberals are justifiably wary of jingoism, nationalism, and the focus on books by “dead white males,” but I think everyone who cares about education should remember that the American motto of e pluribus, unum (from many, one) has two parts. The celebration of pluribus should be balanced by policies that strengthen the unum.

They say saudade is unique to Portuguese, impossible to define in English. Nostalgia gets pretty close, but saudade is more complicated. It's the remnant of gratitude and bliss that something happened, but the simultaneous devastation that it has gone and will never happen again. It marries the feelings of happy wistfulness and poignant melancholy, anticipation, and hopelessness. it's universally understood by a cross-ocean culture with a constant feeling of absence, a yearning for the return of something now gone.

How many unique English tweets are possible? How long would it take for the population of the world to read them all out loud? —Eric H,

People of very different opinions--friends who can discuss politics, religion, and sex with perfect civility--are often reduced to red-faced rage when the topic of conversation is the serial comma or an expression like more unique. People who merely roll their eyes at hate crimes feel compelled to write jeremiads on declining standards when a newspaper uses the wrong form of its. Challenge my most cherished beliefs about the place of humankind in God's creation, and while I may not agree with you, I'll fight to the death for your right to say it. But dangle a participle in my presence, and I'll consider you a subliterate cretin no longer worth listening to, a menace to decent society who should be removed from the gene pool before you do any more damage.

All languages are composed of dead metaphors as the soil of corpses, but English is perhaps uniquely full of metaphors of this sort, which are not dead but sleeping, and, while making a direct statement, colour it with an implied comparison.

Worship, then, needs to be characterized by hospitality; it needs to be inviting. But at the same time, it should be inviting seekers into the church and its unique story and language. Worship should be an occasion of cross-cultural hospitality. Consider an analogy: when I travel to France, I hope to be made to feel welcome. However, I don't expect my French hosts to become Americans in order to make me feel at home. I don't expect them to start speaking English, ordering pizza, talking about the New York Yankees, and so on. Indeed, if I wanted that, I would have just stayed home! Instead, what I'm hoping for is to be welcomed into their unique French culture; that's why I've come to France in the first place. And I know that this will take some work on my part. I'm expecting things to be different; indeed, I'm looking for just this difference. So also, I think, with hospitable worship: seekers are looking for something our culture can't provide. Many don't want a religious version of what they can already get at the mall. And this is especially true of postmodern or Gen X seekers: they are looking for elements of transcendence and challenge that MTV could never give them. Rather than an MTVized version of the gospel, they are searching for the mysterious practices of the ancient gospel.

The way we react to the Indian will always remain this nation’s unique moral headache. It may seem a smaller problem than our Negro one, and less important, but many other sections of the world have had to grapple with slavery and its consequences. There’s no parallel for our treatment of the Indian. In Tasmania the English settlers solved the matter neatly by killing off every single Tasmanian, bagging the last one as late as 1910. Australia had tried to keep its aborigines permanently debased—much crueler than anything we did with our Indians. Brazil, about the same. Only in America did we show total confusion. One day we treated Indians as sovereign nations. Did you know that my relative Lost Eagle and Lincoln were photographed together as two heads of state? The next year we treated him as an uncivilized brute to be exterminated. And this dreadful dichotomy continues.

The English word personality is derived from the Latin word for “mask.” Simply put, our personality is the mask we wear. Taking off that mask, trying to get behind the mask, is the work of the spiritual journey. A mark of spiritual growth is when we stop polishing the mask and instead start working on our character. The Enneagram helps us do that character-structure work.

It has occurred to me that I should try and view in a similar spirit something which, over these three weeks I have been here in Shanghai, has come to be a perennial source of irritation: namely, the way people here seem determined at every opportunity to block one’s view. No sooner has one entered a room or stepped out from a car than someone or other will have smilingly placed himself right within one’s line of vision, preventing the most basic perusal of one’s surroundings. Often as not, the offending person is one’s very host or guide of that moment; but should there be any lapse in this quarter, there is never a shortage of bystanders eager to make good the shortcoming. As far as I can ascertain, all the national groups that make up the community here—English, Chinese, French, American, Japanese, Russian—subscribe to this practice with equal zeal, and the inescapable conclusion is that this custom is one that has grown up uniquely here within Shanghai’s International Settlement, cutting across all barriers of race and class.

A truly enlightened attitude to language should simply be to let six thousand or more flowers bloom. Subcultures should be allowed to thrive, not just because it is wrong to squash them, because they enrich the wider culture. Just as Black English has left its mark on standard English Culture, South Africans take pride in the marks of Afrikaans and African languages on their vocabulary and syntax. New Zealand's rugby team chants in Maori, dancing a traditional dance, before matches. French kids flirt with rebellion by using verlan, a slang that reverses words' sounds or syllables (so femmes becomes meuf). Argentines glory in lunfardo, an argot developed from the underworld a centyry ago that makes Argentine Spanish unique still today. The nonstandard greeting "Where y'at?" for "How are you?" is so common among certain whites in New Orleans that they bear their difference with pride, calling themselves Yats. And that's how it should be.

Conservatives have long celebrated America’s unique strand of anti-statism as the product of our religiosity, or the tradition of English liberty, or the searing experience of the tea tax. But the factor that stands above all the rest is slavery.

The English lexicon: it’s big. Also large, sizeable, substantial, huge, enormous, hefty, immense, extensive, and voluminous. English is not unique in having synonyms—most languages do—but it is notable in being rife, teeming, overrun, and crawling with them.

She lives inside the book. She loves English literature to the point that her bedroom looks like it came out of Jane Austen’s Pride and Prejudice. She is in love with the words, the characters, the paper, the pens … even the smell of the pages. – Uncle of avid reader

No institution of learning of Ingersoll's day had courage enough to confer upon him an honorary degree; not only for his own intellectual accomplishments, but also for his influence upon the minds of the learned men and women of his time and generation. Robert G. Ingersoll never received a prize for literature. The same prejudice and bigotry which prevented his getting an honorary college degree, militated against his being recognized as 'the greatest writer of the English language on the face of the earth,' as Henry Ward Beecher characterized him. Aye, in all the history of literature, Robert G. Ingersoll has never been excelled -- except by only one man, and that man was -- William Shakespeare. And yet there are times when Ingersoll even surpassed the immortal Bard. Yes, there are times when Ingersoll excelled even Shakespeare, in expressing human emotions, and in the use of language to express a thought, or to paint a picture. I say this fully conscious of my own admiration for that 'intellectual ocean, whose waves touched all the shores of thought.' Ingersoll was perfection himself. Every word was properly used. Every sentence was perfectly formed. Every noun, every verb and every object was in its proper place. Every punctuation mark, every comma, every semicolon, and every period was expertly placed to separate and balance each sentence. To read Ingersoll, it seems that every idea came properly clothed from his brain. Something rare indeed in the history of man's use of language in the expression of his thoughts. Every thought came from his brain with all the beauty and perfection of the full blown rose, with the velvety petals delicately touching each other. Thoughts of diamonds and pearls, rubies and sapphires rolled off his tongue as if from an inexhaustible mine of precious stones. Just as the cut of the diamond reveals the splendor of its brilliance, so the words and construction of the sentences gave a charm and beauty and eloquence to Ingersoll's thoughts. Ingersoll had everything: The song of the skylark; the tenderness of the dove; the hiss of the snake; the bite of the tiger; the strength of the lion; and perhaps more significant was the fact that he used each of these qualities and attributes, in their proper place, and at their proper time. He knew when to embrace with the tenderness of affection, and to resist and denounce wickedness and tyranny with that power of denunciation which he, and he alone, knew how to express.

She had that uniquely English talent of demonstrating, through her scrupulously polite manner, just how awful she thought the company. She could leave a roomful crushed and rejected and yet congratulate herself on behaving perfectly. It is of course of all forms of rudeness the most offensive as it leaves no room for rebuttal.

English. I believe the ultimate gauge of success is this: Does the text free the reader? Does it contribute to our physical and emotional health? Does it put “golden tools” into our hands that can help excavate the Beloved whom we and society have buried so deep inside? Persian poets of Hafiz’s era would often address themselves in their poems, making the poem an intimate conversation. This was also a method of “signing” the poem, as one might sign a letter to a friend, or a painting. It should also be noted that sometimes Hafiz speaks as a seeker, other times as a master and guide. Hafiz also has a unique vocabulary of names for God—as one might have endearing pet names for one’s own family members. To Hafiz, God is more than just the Father, the Mother, the Infinite, or a Being beyond comprehension. Hafiz gives God a vast range of names, such as Sweet Uncle, the Generous Merchant, the Problem Giver, the Problem Solver, the Friend, the Beloved. The words Ocean, Sky, Sun, Moon, and Love, among others, when capitalized in these poems, can sometimes be synonyms for God, as it is a Hafiz trait to offer these poems to many levels of interpretation simultaneously. To Hafiz, God is Someone we can meet, enter, and eternally explore.

The fact of England's unique and wonderful success as a great colonizing nation is too evident to be dwelt upon; and the reason for it appears to lie chiefly in two traits of the national character. The English colonist naturally and readily settles down in his new country, identifies his interest with it, and though keeping an affectionate remembrance of the home from which he came, has no restless eagerness to return, In the second place, the Englishman at once and instinctively seeks to develop the resources of the new country in the broadest sense. In the former particular he differs from the French, who were ever longingly looking back to the delights of their pleasant land; in the latter, from the Spaniards, whose range of interest and ambition was too narrow for the full evolution of the possibilities of a new country.

Shakespeare's plays do not present easy solutions. The audience has to decide for itself. King Lear is perhaps the most disturbing in this respect. One of the key words of the whole play is 'Nothing'. When King Lear's daughter Cordelia announces that she can say 'Nothing' about her love for her father, the ties of family love fall apart, taking the king from the height of power to the limits of endurance, reduced to 'nothing' but 'a poor bare forked animal'. Here, instead of 'readiness' to accept any challenge, the young Edgar says 'Ripeness is all'. This is a maturity that comes of learning from experience. But, just as the audience begins to see hope in a desperate and violent situation, it learns that things can always get worse: Who is't can say 'I am at the worst?' … The worst is not So long as we can say 'This is the worst.' Shakespeare is exploring and redefining the geography of the human soul, taking his characters and his audience further than any other writer into the depths of human behaviour. The range of his plays covers all the 'form and pressure' of mankind in the modern world. They move from politics to family, from social to personal, from public to private. He imposed no fixed moral, no unalterable code of behaviour. That would come to English society many years after Shakespeare's death, and after the tragic hypothesis of Hamlet was fulfilled in 1649, when the people killed the King and replaced his rule with the Commonwealth. Some critics argue that Shakespeare supported the monarchy and set himself against any revolutionary tendencies. Certainly he is on the side of order and harmony, and his writing reflects a monarchic context rather than the more republican context which replaced the monarchy after 1649. It would be fanciful to see Shakespeare as foretelling the decline of the Stuart monarchy. He was not a political commentator. Rather, he was a psychologically acute observer of humanity who had a unique ability to portray his observations, explorations, and insights in dramatic form, in the richest and most exciting language ever used in the English theatre.

The relationship between cricket (that most English of sports) and spying (at which the British have always excelled) is deep-rooted and unique. Something about the game attracts the sort of mind also drawn to the secret worlds of intelligence and counter-intelligence – a complex test of brain and brawn, a game of honour interwoven with trickery, played with ruthless good manners and dependent on minute gradations of physics and psychology, with tea breaks.

They say saudade is unique to Portuguese, impossible to define in English. Nostalgia gets pretty close, but saudade is more complicated. It’s the remnant of gratitude and bliss that something happened, but the simultaneous devastation that it has gone and will never happen again. It marries the feelings of happy wistfulness and poignant melancholy, anticipation, and hopelessness. It’s universally understood by a cross-ocean culture with a constant feeling of absence, a yearning for the return of something now gone.

Sonnet of Languages Turkish is the language of love, Spanish is the language of revolution. Swedish is the language of resilience, English is the language of translation. Portuguese is the language of adventure, German is the language of discipline. French is the language of passion, Italian is the language of cuisine. With over 7000 languages in the world, Handful of tongues fall short in a sonnet. But you can rest assured of one thing, Every language does something the very best. Each language is profoundly unique in its own way. When they come together, they light the human way.

. . . to voice private sympathies in the context of an official proceeding would require Washington to become, in his own words, 'lost to my own character.' Here, in this reference to character, Washington hit upon the essential difference between himself and Arnold. Washington's sense of right and wrong existed outside the impulsive demands of his own self-interest. Rules mattered to Washington. Even though Congress had made his life miserable for the last four years, he had found ways to do what he considered best for his army and his country without challenging the supremacy of civil authority. To do otherwise, to declare himself, like the seventeenth-century English revolutionary Oliver Cromwell, master of his army and his country, would require him to become 'lost to my own character.' For Arnold, on the other hand, rules were made to be broken. He had done it as a pre-Revolutionary merchant and he had done it as military governor of Philadelphia. This did not make Arnold unusual. Many prominent Americans before and since have lived in the gray area between selfishness and altruism. What made Arnold unique was the god-like inviolability he attached to his actions. He had immense respect for a man like Washington, but Arnold was, in the end, the leading person-age in the drama that was his life. Not lost to his own character, but lost in it, Arnold did whatever Arnold wanted.

That is what I want our young nascent readers to become: expert, flexible code switchers -- between print and digital mediums now and later between and among the multiple future communication mediums....I conceptualize the initial development of learning to think in each medium as largely separated into distinct domains in the first school years, until a point in time when the particular characteristics of the two mediums are each well developed and internalized. That is an essential point. I want the child to have parallel levels of fluency, if you will, in each medium, just as if he or she were similarly fluent in speaking Spanish and English. In this way the uniqueness of the cognitive processes honed by each medium would be there from the start.

And health in art - what is that? It has nothing to do with a sane criticism of life. There is more health in Baudelaire than there is in [Kingsley]. Health is the artist's recognition of the limitations of the form in which he works. It is the honour and the homage which he gives to the material he uses - whether it be language with its glories, or marble or pigment with their glories - knowing that the true brotherhood of the arts consists not in their borrowing one another's method, but in their producing, each of them by its own individual means, each of them by keeping its objective limits, the same unique artistic delight. The delight is like that given to us by music - for music is the art in which form and matter are always one, the art whose subject cannot be separated from the method of its expression, the art which most completely realises the artistic ideal, and is the condition to which all the other arts are constantly aspiring.

The Bostonians is special because it never was ‘titivated’ for the New York edition, for its humour and its physicality, for its direct engagement with social and political issues and the way it dramatized them, and finally for the extent to which its setting and action involved the author and his sense of himself. But the passage above suggests one other source of its unique quality. It has been called a comedy and a satire – which it is. But it is also a tragedy, and a moving one at that. If its freshness, humour, physicality and political relevance all combine to make it a peculiarly accessible and enjoyable novel, it is also an upsetting and disturbing one, not simply in its treatment of Olive, but also of what she tries to stand for. (Miss Birdseye is an important figure in this respect: built up and knocked down as she is almost by fits and starts.) The book’s jaundiced view of what Verena calls ‘the Heart of humanity’ (chapter 28) – reform, progress and the liberal collectivism which seems so essential an ingredient in modern democracy – makes it contentious to this day. An aura of scepticism about the entire political process hangs about it: salutary some may say; destructive according to others. And so, more than any other novel of James’s, it reminds us of the literature of our own time. The Bostonians is one of the most brilliant novels in the English language, as F. R. Leavis remarked;27 but it is also one of the bleakest. In no other novel did James reveal more of himself, his society and his era, and of the human condition, caught as it is between the blind necessity of progress and the urge to retain the old. It is a remarkably experimental modern novel, written by a man of conservative values. It is judgemental about people with whom its author identified, and lenient towards attitudes hostile to large areas of James’s own intellectual and personal inheritance. The strength of the contradictions embodied in the novel are a guarantee of the pleasure it has to give.

Sergeant Boyle was an Earthling. He was the only Earthling on the expedition. In fact, he was the only creature from the Milky Way. The other members were from all over the place. The expedition was a joint effort supported by about two hundred galaxies. Boyle wasn't a technician. He was an English teacher. The thing was that Earth was the only place in the whole known Universe where language was used. It was a unique Earthling invention. Everybody else used mental telepathy, so Earthlings could get pretty good jobs as language teachers just about anywhere they went. The reason creatures wanted to use language instead of mental telepathy was that they found out they could get so much more done with language. Language made them so much more active. Mental telepathy, with everybody constantly telling everybody everything, produced a sort of generalized indifference to all information. But language, with its slow, narrow meanings, made it possible to think about one thing at a time -- to start thinking in terms of projects.

Next week is Beltane,” she reminded him. “Do you suppose we will make it through the wedding this time?” “Not if Gideon says you cannot get out of this bed,” he countered sternly. “Absolutely not!” she burst out, making him wince and cover the ear she’d been too close to. She immediately regretted her thoughtlessness, making a sad sound before reaching to kiss the ear she had offended with quiet gentleness. Jacob extricated himself from her hold enough to allow himself to turn and face her. “Okay, explain what you meant,” he said gently. “I refuse to wait another six months. We are getting married on Beltane, come hell or . . . necromancers . . . or . . . the creature from the Black Lagoon. There is no way Corrine is going to be allowed to get married without me getting married, too. I refuse to listen to her calling me the family hussy for the rest of the year.” “What does it matter what she says?” Jacob sighed as he reached to touch the soft contours of her face. “You and I are bonded in a way that transcends marriage already. Is that not what is important?” “No. What’s important is the fact that I am going to murder the sister I love if she doesn’t quit. And she will not quit until I shut her up either with a marriage or a murder weapon. Understand?” Clearly, by his expression, Jacob did not understand. “Thank Destiny all I have is a brother,” he said dryly. “I have been inundated with people tied into knots over one sister or another for the past weeks.” “You mean Legna. Listen, it’s not her fault if everyone has their shorts in a twist because of who her Imprinted mate is! Frankly, I think she and Gideon make a fabulous couple. Granted, a little too gorgeously ‘King and Queen of the Prom’ perfect for human eyes to bear looking at for long, but fabulous just the same.” Jacob blinked in confusion as he tried to decipher his fiancée’s statement. Even after all these months, she still came out with unique phraseologies that totally escaped his more classic comprehension of the English language. But he had gotten used to just shrugging his confusion off, blaming it on the fact that English wasn’t his first, second, or third language, so it was to be expected. “Anyway,” she went on, “Noah and Hannah need to chill. You saw Legna when she came to visit yesterday. If a woman could glow, she was as good as radioactive.” She smiled sweetly at him. “That means,” she explained, “that she looks as brilliantly happy as you make me feel.” “I see,” he chuckled. “Thank you for the translation.” He reached his arms around her, drawing her body up to his as close as he could considering the small matter of a fetal obstacle. He kissed her inviting mouth until she was breathless and glowing herself. “I thought I would be kind to you,” she explained with a laugh against his mouth. “You, my love, are all heart.” “And you are all pervert. Jacob!” She laughed as she swatted one of his hands away from intimate places, only to be shanghaied by another. “What would Gideon say?” “He better not say anything, because if he did that would mean he was in here while you are naked. And that, little flower, would probably cost him his vocal chords in any event.” “Oh. Well . . . when you put it that way . . .

The imperialist found it useful to incorporate the credible and seemingly unimpeachable wisdom of science to create a racial classification to be used in the appropriation and organization of lesser cultures. The works of Carolus Linnaeus, Georges Buffon, and Georges Cuvier, organized races in terms of a civilized us and a paradigmatic other. The other was uncivilized, barbaric, and wholly lower than the advanced races of Europe. This paradigm of imaginatively constructing a world predicated upon race was grounded in science, and expressed as philosophical axioms by John Locke and David Hume, offered compelling justification that Europe always ought to rule non-Europeans. This doctrine of cultural superiority had a direct bearing on Zionist practice and vision in Palestine. A civilized man, it was believed, could cultivate the land because it meant something to him; on it, accordingly, he produced useful arts and crafts, he created, he accomplished, he built. For uncivilized people, land was either farmed badly or it was left to rot. This was imperialism as theory and colonialism was the practice of changing the uselessly unoccupied territories of the world into useful new versions of Europe. It was this epistemic framework that shaped and informed Zionist attitudes towards the Arab Palestinian natives. This is the intellectual background that Zionism emerged from. Zionism saw Palestine through the same prism as the European did, as an empty territory paradoxically filled with ignoble or, better yet, dispensable natives. It allied itself, as Chaim Weizmann said, with the imperial powers in carrying out its plans for establishing a Jewish state in Palestine. The so-called natives did not take well to the idea of Jewish colonizers in Palestine. As the Zionist historians, Yehoshua Porath and Neville Mandel, have empirically shown, the ideas of Jewish colonizers in Palestine, this was well before World War I, were always met with resistance, not because the natives thought Jews were evil, but because most natives do not take kindly to having their territory settled by foreigners. Zionism not only accepted the unflattering and generic concepts of European culture, it also banked on the fact that Palestine was actually populated not by an advanced civilization, but by a backward people, over which it ought to be dominated. Zionism, therefore, developed with a unique consciousness of itself, but with little or nothing left over for the unfortunate natives. In fact, I would go so far as to say that if Palestine had been occupied by one of the well-established industrialized nations that ruled the world, then the problem of displacing German, French, or English inhabitants and introducing a new, nationally coherent element into the middle of their homeland would have been in the forefront of the consciousness of even the most ignorant and destitute Zionists. In short, all the constitutive energies of Zionism were premised on the excluded presence, that is, the functional absence of native people in Palestine; institutions were built deliberately shutting out the natives, laws were drafted when Israel came into being that made sure the natives would remain in their non-place, Jews in theirs, and so on. It is no wonder that today the one issue that electrifies Israel as a society is the problem of the Palestinians, whose negation is the consistent thread running through Zionism. And it is this perhaps unfortunate aspect of Zionism that ties it ineluctably to imperialism- at least so far as the Palestinian is concerned. In conclusion, I cannot affirm that Zionism is colonialism, but I can tell you the process by which Zionism flourished; the dialectic under which it became a reality was heavily influenced by the imperialist mindset of Europe. Thank you. -Fictional debate between Edward Said and Abba Eban.

It happens that in our phase of civility, the novel is the central form of literary art. It lends itself to explanations borrowed from any intellectual system of the universe which seems at the time satisfactory. Its history is an attempt to evade the laws of what Scott called 'the land of fiction'-the stereotypes which ignore reality, and whose remoteness from it we identify as absurd. From Cervantes forward it has been, when it has satisfied us, the poetry which is 'capable,' in the words of Ortega, 'of coping with present reality.' But it is a 'realistic poetry' and its theme is, bluntly, 'the collapse of the poetic' because it has to do with 'the barbarous, brutal, mute, meaningless reality of things.' It cannot work with the old hero, or with the old laws of the land of romance; moreover, such new laws and customs as it creates have themselves to be repeatedly broken under the demands of a changed and no less brutal reality. 'Reality has such a violent temper that it does not tolerate the ideal even when reality itself is idealized.' Nevertheless, the effort continues to be made. The extremest revolt against the customs or laws of fiction--the antinovels of Fielding or Jane Austen or Flaubert or Natalie Sarraute--creates its new laws, in their turn to be broken. Even when there is a profession of complete narrative anarchy, as in some of the works I discussed last week, or in a poem such as Paterson, which rejects as spurious whatever most of us understand as form, it seems that time will always reveal some congruence with a paradigm--provided always that there is in the work that necessary element of the customary which enables it to communicate at all. I shall not spend much time on matters so familiar to you. Whether, with Lukács, you think of the novel as peculiarly the resolution of the problem of the individual in an open society--or as relating to that problem in respect of an utterly contingent world; or express this in terms of the modern French theorists and call its progress a necessary and 'unceasing movement from the known to the unknown'; or simply see the novel as resembling the other arts in that it cannot avoid creating new possibilities for its own future--however you put it, the history of the novel is the history of forms rejected or modified, by parody, manifesto, neglect, as absurd. Nowhere else, perhaps, are we so conscious of the dissidence between inherited forms and our own reality. There is at present some good discussion of the issue not only in French but in English. Here I have in mind Iris Murdoch, a writer whose persistent and radical thinking about the form has not as yet been fully reflected in her own fiction. She contrasts what she calls 'crystalline form' with narrative of the shapeless, quasi-documentary kind, rejecting the first as uncharacteristic of the novel because it does not contain free characters, and the second because it cannot satisfy that need of form which it is easier to assert than to describe; we are at least sure that it exists, and that it is not always illicit. Her argument is important and subtle, and this is not an attempt to restate it; it is enough to say that Miss Murdoch, as a novelist, finds much difficulty in resisting what she calls 'the consolations of form' and in that degree damages the 'opacity,' as she calls it, of character. A novel has this (and more) in common with love, that it is, so to speak, delighted with its own inventions of character, but must respect their uniqueness and their freedom. It must do so without losing the formal qualities that make it a novel. But the truly imaginative novelist has an unshakable 'respect for the contingent'; without it he sinks into fantasy, which is a way of deforming reality. 'Since reality is incomplete, art must not be too afraid of incompleteness,' says Miss Murdoch. We must not falsify it with patterns too neat, too inclusive; there must be dissonance.

Sinclair James - English Communication Language in Asia Is English Language a Hindrance to Communication for Foreigners in Asia? One of the hesitations of westerners in coming to Asia is the language barrier. True, Asia has been a melting pot of different aspects of life that in every country, there is a distinct characteristic and a culture which would seem odd to someone who grew up in an entirely different perspective. Language is one of the most flourishing uniqueness of Asian nations. Although their boundaries are emphasized by mere walls which can be broken down easily, the brand of each individual can still be determined on the language they use or most comfortable with. Communication may be a problem as it is an issue which neighboring countries also encounter on each other. Message relays or even simple gestures, if interpreted wrongly can cause conflicts. Indeed, the complaints are valid. However, on the present day number of American and European visitors and the boost in tourism economies, language barriers seem to have been surpassed. Perhaps, the problem may not even exist at all. According to English Language Proficiency Test (ELPT) and International English Language Testing System (IELTS), Asian countries are not altogether illiterate in speaking and understanding the universal language. If so, there are countries which can even speak English as fluent as any native can. Take for example the Philippines. Once in Manila, the country’s capital, you will find thousands of individuals representing different nationalities. The center for business growth in the country, Business Process Outsourcing (BPO) has proven the literacy of the people in conversing using the international language. Clients from abroad prefer Filipinos in dealing with customers concern since they can easily comprehend grasp and explain things in English. ELPT and IELTS did not even include the Philippines in the list of the top English speaking nations in Asia since they are already considered one of the best and most fluent in this field. Other neighboring Asian countries also send their citizens to the Philippines to learn English. With a mixture of British and American English being used in everyday conversations, the Philippines has to be considered to be included in the top 5 most native English speakers. You may even be surprised to meet a young child in Manila who has not gone to school or mingled with foreigners but can speak and understand English. Singapore, Indonesia, Malaysia and most Asian countries, if indeed all, can also easily understand and speak English. It seems that the concern for miscommunication has completely no basis and remains a groundless issue. Maybe perhaps, those who say this just want to find a dumb excuse? Read more at: SjTravels.com

Structure of the Calendar When we talk about the Mayan Calendar, we are really talking about two calendars—one that measures ordinary time, and one that measures sacred time. These two calendars interpenetrate in such a way as to integrate and synthesize the secular and sacred dimensions of reality. In this book we shall be primarily concerned with the measure of ritual time, usually called the tzolk’in and sometimes referred to as the Ritual Almanac or Divinatory Almanac. We do not know what the ancient Maya called this ritual or sacred aspect of the Calend a r . M o s t s c h o l a r s u s e t h e Y u c a t e c t e r m t z o l k’i n (f ro m tzol = count and k’in = day, hence "count of days"), but this term may not have been used by the Classic Maya and is in fact based on the equivalent K’iche’ term ch’olq’ij. 1 The tzolk’in is a unique method of reckoning time. It consists of twenty named days combined with thirteen numbers. Each day-name is repeated thirteen times during the Calendar cycle, for a total of 260 days (13 x 20 = 260). The twenty days, with their glyphs, directional correspondences, Mayan names, and some of their most common English meanings, are shown here as “The Names of the Days.

A Hard Left For High-School History The College Board version of our national story BY STANLEY KURTZ | 1215 words AT the height of the “culture wars” of the late 1980s and early 1990s, conservatives were alive to the dangers of a leftist takeover of American higher education. Today, with the coup all but complete, conservatives take the loss of the academy for granted and largely ignore it. Meanwhile, America’s college-educated Millennial generation drifts ever farther leftward. Now, however, an ambitious attempt to force a leftist tilt onto high-school U.S.-history courses has the potential to shake conservatives out of their lethargy, pulling them back into the education wars, perhaps to retake some lost ground. The College Board, the private company that develops the SAT and Advanced Placement (AP) exams, recently ignited a firestorm by releasing, with little public notice, a lengthy, highly directive, and radically revisionist “framework” for teaching AP U.S. history. The new framework replaces brief guidelines that once allowed states, school districts, and teachers to present U.S. history as they saw fit. The College Board has promised to generate detailed guidelines for the entire range of AP courses (including government and politics, world history, and European history), and in doing so it has effectively set itself up as a national school board. Dictating curricula for its AP courses allows the College Board to circumvent state standards, virtually nationalizing America’s high schools, in violation of cherished principles of local control. Unchecked, this will result in a high-school curriculum every bit as biased and politicized as the curriculum now dominant in America’s colleges. Not coincidentally, David Coleman, the new head of the College Board, is also the architect of the Common Core, another effort to effectively nationalize American K–12 education, focusing on English and math skills. As president of the College Board, Coleman has found a way to take control of history, social studies, and civics as well, pushing them far to the left without exposing himself to direct public accountability. Although the College Board has steadfastly denied that its new AP U.S. history (APUSH) guidelines are politically biased, the intellectual background of the effort indicates otherwise. The early stages of the APUSH redesign overlapped with a collaborative venture between the College Board and the Organization of American Historians to rework U.S.-history survey courses along “internationalist” lines. The goal was to undercut anything that smacked of American exceptionalism, the notion that, as a nation uniquely constituted around principles of liberty and equality, America stands as a model of self-government for the world. Accordingly, the College Board’s new framework for AP U.S. history eliminates the traditional emphasis on Puritan leader John Winthrop’s “City upon a Hill” sermon and its echoes in American history. The Founding itself is demoted and dissolved within a broader focus on transcontinental developments, chiefly the birth of an exploitative international capitalism grounded in the slave trade. The Founders’ commitment to republican principles is dismissed as evidence of a benighted belief in European cultural superiority. Thomas Bender, the NYU historian who leads the Organization of American Historians’ effort to globalize and denationalize American history, collaborated with the high-school and college teachers who eventually came to lead the College Board’s APUSH redesign effort. Bender frames his movement as a counterpoint to the exceptionalist perspective that dominated American foreign policy during the George W. Bush ad ministration. Bender also openly hopes that students exposed to his approach will sympathize with Supreme Court justice Ruth Bader Ginsburg’s willingness to use foreign law to interpret the U.S. Constitution rather than with Justice Antonin Scalia�

Uniqueness Leads To Great Success Some men see things as they are and say ‘why?’ I dream things that never were, and say, ‘why not?’ --George Bernard Shaw English Dramatist (1856-1950)

I would describe myself as an academic and research superstar. I love learning and I am an extravert who loves to talk, too much at times, or so they tell me. I also love to debate. I have been attached to a university for years now. I don’t ever want to leave, except to time travel back to live in the Jane Austen era. I absolutely adore English literature, Shakespeare, anything Victorian. I have always loved words, grammar, Pride and Prejudice …

Perhaps I could help,” Marcus suggested pleasantly, stopping beside her. “If you would tell me what you’re looking for.” “Something romantic. Something with a happy ending. There should always be a happy ending, shouldn’ there?” Marcus reached out to finger a trailing lock of her hair, his thumb sliding along the glowing satin filaments. He had never thought of himself as a particularly tactile man, but it seemed impossible to keep from touching her when she was near. The pleasure he derived from the simplest contact with her set all his nerves alight. “Not always,” he said in reply to her question. Lillian let out a bubbling laugh. “How very English of you. How you all love to suffer, with your stiff…stiff…” She peered at the book in her hands, distracted by the gilt on its cover. “…upper lips,” she finished absently. “We don’t like to suffer.” “Yes, you do. At the very least, you go out of your way to avoid enjoying something.” By now Marcus was becoming accustomed to the unique mixture of lust and amusement that she always managed to arouse in him. “There’s nothing wrong with keeping one’s enjoyments private.” Dropping the book in her hands, Lillian turned to face him. The abruptness of the movement resulted in a sharp wobble, and she swayed back against the shelves even as he moved to steady her with his hands at her waist. Her tip-tilted eyes sparkled like an array of diamonds scattered over brown velvet. “It has nothing to do with privacy,” she informed him. “The truth is that you don’t want to be happy, bec—” She hiccupped gently. “Because it would undermine your dignity. Poor Wes’cliff.” She regarded him compassionately. At the moment, preserving his dignity was the last thing on Marcus’s mind. He grasped the frame of the bookcase on either side of her, encompassing her in the half circle of his arms. As he caught a whiff of her breath, he shook his head and murmured, “Little one…what have you been drinking?” “Oh…” She ducked beneath his arm and careened to the sideboard a few feet away. “I’ll show you…wonderful, wonderful stuff…this.” Triumphantly she plucked a nearly empty brandy bottle from the edge of the sideboard and held it by the neck. “Look what someone did…a pear, right inside! Isn’ that clever?” Bringing the bottle close to her face, she squinted at the imprisoned fruit. “It wasn’ very good at first. But it improved after a while. I suppose it’s an ac”—another delicate hiccup— “acquired taste.” “It appears you’ve succeeded in acquiring it,” Marcus remarked, following her. “You won’ tell anyone, will you?” “No,” he promised gravely. “But I’m afraid they’re going to know regardless. Unless we can sober you in the next two or three hours before they return. Lillian, my angel…how much was in the bottle when you started?” Showing him the bottle, she put her finger a third of the way from the bottom. “It was there when I started. I think. Or maybe there.” She frowned sadly at the bottle. “Now all that’s left is the pear.” She swirled the bottle, making the plump fruit slosh juicily at the bottom. “I want to eat it,” she announced. “It’s not meant to be eaten. It’s only there to infuse the—Lillian, give the damned thing to me.

English is not the language every person speaks, every country has different language, don't change your cultures letting western language or cultures affect it trust me you have many reasons to be proud of your country and the cultures.

Pursuing a family history beyond a simple catalogue of names is always evidence of separation, of severing ties at least to the extent of holding one’s relations at arm’s length. The family member who want to make a private gift of a family tree to a close circle of relatives soon becomes the historian who estranges her antecedents by locating them “in history”. I found that family history, which humanizes those who might otherwise be mere faces in a crowd, also defamiliarized those closest to me, giving their lives a larger pattern than they had when they were lived. They became both more and less themselves. I consoled myself by thinking that this is what history does to us too. As we grow older we see not how unique our lives have been, but how representative we were and are; that we are part of the figure in the carpet woven by events, by chance and accident, and by the play of forces more powerful than us.

Close your eyes, and the entire history of England seems to dance in the light of this magic lantern: the thousands of villages, each with its own church spire and unique folk traditions; the poetry and drama; the pies and cakes; the green hills full of sheep; the factories; the Victorian ships and railways; the smoke and smog of urban life in the 1950s.

His theory is that the Afrikaner is unique among the peoples of South Africa. If the English lost their position of economic dominance, they would lose their money, but still be free to emigrate to other parts of the English-speaking world. The Africans have lost their land and freedom, but survive because of their numbers and will win in the end because history, Free Africa, world opinion and numbers are on their side. The Afrikaner has political power; if he lost it he would lose everything. He has nowhere to go, for Holland would be too much of a foreign country for him to survive in.

Lerner held that Brigadoon was one of Minnelli’s least vivacious efforts, despite the potential offered by CinemaScope. Only the wedding scene and the chase that follows reveal Minnelli’s unique touch. Before shooting began, Freed rushed to inform Lerner that “Vincente is bubbling over with enthusiasm about Brigadoon.” But, evidently, his heart was not in this film. Early on, Minnelli made a mistake and confessed to Kelly that he really hadn’t liked the Broadway show. As a film, Brigadoon was curiously flat and rambling, lacking in warmth or charm, and the direction lacks Minnelli’s usual vitality and smooth flow. Admittedly, Lerner’s fairy-tale story was too much of a wistful fancy. Two American hunters go astray in the Scottish hills, landing in a remote village that seems to be lost in time. One of the fellows falls in love with a bonnie lass from the past, which naturally leads to some complications. Minnelli thought that it would be better to set the story in 1774, after the revolts against English rule had ended. For research about the look of the cottages, he consulted with the Scottish Tourist Board in Edinburgh. But the resulting set of the old highland village looks artificial, despite the décor, the Scottish costumes, the heather blossoms, and the scenic backdrops. Inexplicably, some of the good songs that made the stage show stand out, such as “Come to Me, Bend to Me,” “My Mother’s Wedding Day,” and “There But for You Go I,” were omitted from the film. Other songs, such as “The Heather on the Hill” and “Almost Like Being in Love,” had some charm, though not enough to sustain the musical as a whole. Moreover, the energy of the stage dances was lost in the transfer to the screen, which was odd, considering that Kelly and Charisse were the dancers. For some reason, their individual numbers were too mechanical. What should have been wistful and lyrical became an exercise in trickery and by-now-predictable style. With the exception of “The Chase,” wherein the wild Scots pursue a fugitive from their village, the ensemble dances were dull. Onstage, Agnes de Mille’s choreography gave the dance a special energetic touch, whereas Kelly’s choreography in the film was mediocre at best and uninspired at worst. It didn’t help that Kelly and Charisse made an odd, unappealing couple. While he looks thin and metallic, she seems too solemn and often just frozen. The rest of the cast was not much better. Van Johnson, as Kelly’s friend, pouts too much. As Scottish villagers, Barry Jones, Hugh Laing, and Jimmy Thompson act peculiarly, to say the least.

When my teacher asked, "Linda, where did the English first settle in North Carolina?" the question would come to me as "Lindamint, where did the Englishmaraschinocherry firstPepto-Bismol settlemustard in Northcheddarcheese Carolinacannedpeas?" My response, when I could finally say it, I experienced as "Roanoke Islandbacon." Many of the words that I heard or had to say aloud brought with them a taste- unique, consistent, and most often unrelated to the meaning of the word that had sent the taste rolling into my mouth.

To understand this, you need frist to Know some words which are formed from Arabic to English by me : 1- farcashize (V) : يُفركش 2- farcashization (N) : الفركشة 3- farcashized/farcashizational (Adj) : مُفركش 4- farcashizationally (Adv) : مُفركشآ The logic of the dating does not express the relationship, it is the relationship, otherwise the time that I spend with special someone is a neutral phenomenon and the observation of the neutral phenomenon in the term of the relationships changes its nature. Like every single Sudanese man, I know that I would like to be a one-man multinational fashion phenomenon but to be described as farcashizational man by some students is something I don't expect it at all. The phenomenon of farcashization becomes a part of Sudanese girl's speech, unfortunately it is like gossiping, I was chicken-hearted when my closed friend told me that many female students at EDC said that we were in love together and then you were farcashized by me. At that time we were laughing but deeply inside myself, an idea was rambling which was "maybe I am one of their desires" because when one has achieved the object of one's desires, it is evident that one's real desire was not the ignorant possession of the desired object but to know it as possessed as actually contemplated as within one, so maybe I was farcashizationally farcashized by my friend in thier mind as a wish that the same thing to be done with me by them and that leads to say "girls are dangerous creatures especially when they are your students". When there is both love and friendship, we dwell in the realm of the relationship and when there is neither love nor friendship, we exist in a vacuity of relationships, we can feel and we can express feelings but the more we feel, the further off we are, so what is not yet felt can't be shown and what is already desired can't be hidden so farcashization and desire are not distant, it's their principle that can't be seen. It would be a very naive sort of dogmatism to assume that every beautiful girl is an impossible creature to be got or to accept the man as he is and she is always going to embarrass and farcashize him, as if she is an indocile black wild cat, the beautiful girl is not a unique and homogeneous but she is immensely diversified, having as many different schemes and patterns as there are different ways of beauty, so the phenomenons which we find in our certain relationships such as farcashization are not transferable with all people but the attitude of the relationship, therefore the dating of two people is like the contact of two chemical substances, if there is any reaction between them depending on that attitude, both are transformed. Finally there is no relationship between any two partners looks like what we really see, yours doesn't, mine doesn't and people are much more complicated than what we imagine, then their relationships are more perplexing too, so you can't judge any relationship according the actions of the relationship's partners, it is true of every relation.

This leads us back again to the translation issue: since no one English word will do the job in a completely adequate way, I prefer the word “blessed” because of its richer, covenantal, and theological contexts and because the only other real alternative, “happy” (CEB), often results in a focus on psychological happiness and gets associated easily with shallow discussions of happiness in contemporary culture and language.15 A fulsome translation would be “God’s favor is upon….” One final observation about the word “blessed.” Jesus is the one who says who is and who is not blessed. Our customary belief in Jesus somehow leads us at times to miss such a basic point, but one cannot fail to see that Jesus here steps into the pages of Israel’s history as someone who speaks uniquely for God, and he does so with a truth claim so vital that one sees him as more than God’s prophet.

As the saying goes, "It's not who you know, but who knows you." How does that relate to getting a job? Lets look at 2 cases where "who knows you" resulted in landing the best job. Keep in mind: The great thing is that you can start right where you are right now! Case 1 In my first teaching job in Mexico in the early 1980's, we were half way through the semester, when the director called me into his office to tell me he had taken a job in Silicon Valley, California. What he said next floored me. "I'd like you to apply for my job." How could I apply to be the director of an English school when it was my first teaching job, all the teachers had more teaching experience than I did, and many of them had doctorate degrees. I only had a bachelors degree. "Don't worry," he said. "People like you, and I think you have what it takes to be a good director." The director knew me, or at least got to know me from teachers' meetings, seeing me teach, and noticing how I interacted with people. Case 2 Fast forward 3 years. After Mexico, I moved to Reno, Nevada, to work on my Master's degree in Teaching English as a Second Language. I applied for a teaching job at the community college, and half-way into the semester, a teacher had to leave and I got the job. I impressed the director enough that she asked me to be the Testing and Placement Coordinator the next year. At the end of that year, I wrote a final report about the testing and placement program. It so impressed the college administration that when a sister university was looking for a graduate student to head up a new language assessment program for new foreign graduate teaching assistants and International faculty, I got recommended. What Does This Mean? From these two examples, you can see that when people see what you can do, you have a greater chance of being seen and being known. When people see what you are capable of doing, there is less risk in hiring you. Why? Because they've seen you be successful before. Chances are you'll be successful with them, too. But, if people don't know you and haven't seen what you can do, there is much greater risk in hiring you. In fact, you may not even be on their radar screen. Get On Their Radar Screens To get on the radar screens for the best jobs, do the best job you can where you work right now. Don't wait for the job announcement to appear in the newspaper. Don't wait for something else to happen. Right now, invest all of you and your unique talents into what you're doing. Impress people with what you can do! Do that, and see the jobs you'll get!

To provide a foundation in the use of ASL with its unique vocabulary and syntax rules; English as a second language (ESL) instruction

In 1908, English humorist Israel Zangwill staged a play titled The Melting Pot. It told the story of two Russian immigrants, David and Vera, who move to the United States, fall in love, and live happily ever after. This play’s title became a rallying cry for the high aspiration that the United States would be a place of multiethnic assimilation. But long before the United States, the Church was history’s original melting pot. As Acts 13 opens, we meet a group of churchmen who come from notably disparate backgrounds: “Now there were in the church at Antioch prophets and teachers, Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen a member of the court of Herod the tetrarch, and Saul” (v. 1). Barnabas was a well-known Jewish teacher and cousin to Mark (cf. Colossians 4: 10). Some believe that at one point he was better known than Paul, for early in Acts, his name is placed first when the two are paired (cf. Acts 11: 30, 12: 25, 13: 7). Simeon and Lucius hailed from Africa. Niger, Simeon’s surname, is a Latin word meaning “black,” indicating possible African origins. Lucius is said to have come from Cyrene, a Roman province on the north coast of Africa. Manaen is “a member of the court of Herod the tetrarch,” that is, Herod Antipas, the ruler who beheaded John the Baptist (cf. Matthew 14: 1–12). The Greek word for “member of the court” is syntrophos, meaning, “brought up with.” Thus, Manaen had probably known Herod all his life. Finally, there is Saul, the famed Jewish antagonist turned evangelist. These are the leaders of the church at Antioch. What a group! And yet, for all their differences, they are united in Christ. Indeed, when the Spirit says, “Set apart for Me Barnabas and Saul for the work to which I called them” (Acts 13: 2), there is no quibbling over the Spirit’s appointments. No one protests, “But I wanted to be set apart!” Rather, they gladly lay their hands on these men, ordaining them into their appointed office (cf. 13: 3). Such is the Church: different people from different backgrounds doing different things under one Head, Who is Christ. The Church is a melting pot. But it is not a melting pot in which people’s individual personalities and gifts are congealed into some bland soup. Rather, people’s unique personalities and gifts are deployed according to the Spirit’s purposes. And we, who are “from every tribe and language and people and nation” (Revelation 5: 9), are part of this Church. What a glorious group we are in Christ!

Comparative religion is very comparative indeed. That is, it is so much a matter of degree and distance and difference that it is only comparatively successful when it tries to compare. When we come to look at it closely we find it comparing things that are really quite incomparable.We are accustomed to see a table or catalogue of the world's great religions in parallel columns, until we fancy they are really parallel. We are accustomed to see the names of the great religious founders all in a row: Christ; Mahomet; Buddha; Confucius. But in truth this is only a trick, another of these optical illusions by which any objects may be put into a particular relation by shifting to a particular point of sight. Those religions and religious founders, or rather those whom we choose to lump together as religions and religious founders, do not really show any common character. The illusion is partly produced by Islam coming immediately after Christianity in the list; as Islam did come after Christianity and was largely an imitation of Christianity. But the other eastern religions, or what we call religions, not only do not resemble the Church but do not resemble each other. When we come to Confucianism at the end of the list, we come to something in a totally different world of thought. To compare the Christian and Confucian religions is like comparing a theist with an English squire or asking whether a man is a believer in immortality or a hundred-per-cent American. Confucianism may be a civilisation but it is not a religion. In truth the Church is too unique to prove herself unique. For most popular and easy proof is by parallel; and here there is no parallel. It is not easy, therefore, to expose the fallacy by which a false classification is created to swamp a unique thing, when it really is a unique thing. As there is nowhere else exactly the same fact, so there is nowhere else exactly the same fallacy.

On the way to scouting out this building, I was handed a pamphlet in the street which argues that only when each individual human being holds a unique set of beliefs–for example, only one person in the whole world is a French-speaking Alawite Muslim who believes the Flemings were justified in the Route des Larmes but the Poles were right to say the Saxons deliberately starved them in the potato famine and the English were justified in killing Colquhoun’s band in 1834… you get the idea… only then will the mission of Diversitarianism be truly complete and Societism will be completely destroyed.

to lose any language is to lose a unique way of knowing life.

There are instances in which it might seem more appropriate or accurate to include an exclamation point with a question mark. This has given rise to a unique punctuation mark known as the “interrobang” (

English was emerging from the tribal Babel as a resourceful tongue, but it had no great written language and without that it would be for ever condemned to the limbo of vernaculars all over the world whose attempt to live on by sound alone has often doomed them to insularity, then to irrelevance, finally to oblivion. Occasionally there is desperate resuscitation from a few survivors who know that to lose any language is to lose a unique way of knowing life. Only writing preserves a language.

The first time Avis knelt on a chair and stirred eggs into flour to make a vanilla cake, she had an inkling of how higher orders of meaning encircle the chaos of life. Where philosophy, she already intuited, created only thought- no beds made, no children fed- in other rooms there were good things like measuring spoons, thermometers, and recipes, with their lovely, interwoven systems and codes. Avis labored over her pastries: her ingredient base grew, combining worlds: preserved lemons from Morocco in a Provencal tart; Syrian olive oil in Neapolitan cantuccini; salt combed from English marshes and filaments of Kashmiri saffron secreted within a Swedish cream. By the time Avis was in college, her baking had evolved to a level of exquisite accomplishment: each pastry as unique as a snowflake, just as fleeting on the tongue: pellucid jams colored cobalt and lavender, biscuits light as eiderdown.

What made Quebec unique, for Valaskakis, was that it escaped the prison of monolithism that entrapped so many other societies. Montreal symbolized “a veritable mosaic of nationalities, ideas, and points of view. Here we have an open society, and therefore a rich and fertile one. Here we have, in opposition to the old European capitals, a human dimension which is a language without nationality, an aggregate of values, a free spirit.” But Montreal was not only different from Europe – it was also an alternative to the rest of North America. “This character,” he argued, “exists only because of francophone Quebec culture which, through its vitality, has foiled North America. And it is this same society which can either remain multi-dimensional or itself become monolithic.” He worried that nationalism had the potential of denying Quebec’s diversity, and that, if this were to happen, the “transatlantic and multicultural symbiosis of Quebec will be eliminated. The American melting-pot will be neutralized, but only to be replaced by a new French-language one. Individualities will be broken, dissidents will be treated as foolish and a monolithism as ruthless … and as ugly as its American version will transform us.” “We can therefore ask ourselves,” he wrote, “what would be the interest of being ‘melted’ in French rather than in English?

One attractive, unique feature of the worship services in Georgia was their use of hymns, facilitated by Wesley’s publication of A Collection of Psalms and Hymns in 1737, the first English hymn book published in America. None of the hymns are by Charles, who had not yet been tapped by his poetic muse. These texts, many translated by John from the German, express the heart of a pietism grounded in Scripture and elucidate the themes that are central to Wesley’s spiritual quest—utter dependency upon grace, the centrality of love, and the desire for genuine fire to inflame his cold heart (see Zinzendorf’s bridal song of the soul).

Some, in fact, never lose the glorious vision of childhood. This is particularly true of artists (and, indeed, seems a vital part of what makes them artists). William Blake, the English painter, printmaker, and poet, appears to have been one such person. He inhabited a uniquely visionary world. Blake perceived something closer to what the philosopher Immanuel Kant termed “the thing in itself”1 than do most mortals, left as we are with the pale reflection of our surroundings that our increasingly restricted mature perceptions deliver to us.

Conquest is the needle which stitched together virtually all of the “great nations” which we know today—allowing such multitribal hodgepodges as Germans, Russians, Arabs, Japanese, English, and French to convince themselves that they have always been ein Volk—one folk with a unique bloodline and history.

The first notable spinout was Kathy Xu, another woman who managed to flourish in China's venture industry. Rather than studying in the United States, Xu had experienced U.S. instruction at Nanjing University, where she had majored in English. One teacher, an impressive African American woman named Donda West, instilled in her pupils an American ethos. 'You are unique, you are a marvel. There has been no person like you in the last 500 years, and there will be no person like you in the next 500 years,' she lectured. The paean to individualism was, as Xu recalled vividly, an eye-opening experience for a Chinese teenager from Sichuan. Donda West also stuck in Xu's memory because of her son, who was often seen performing acrobatic tricks on campus. Years later, Xu was intrigued to discover that the boy, named Kanye, had become famous.

Welcome to Irvs, perfectly restoring Porsches, VW Camper Vans & other classic models to beyond their original magnificence since 2012. From our base in Barrow-in-Furness, on the cusp of the English Lake District, our award-winning team have helped customers from across the globe to realise their vision and turn their ready-for-scrap non-runners into heart-breakingly beautiful dream machines. Begin your journey to create a completely unique masterpiece today, with Irvs firmly in the driving seat.

performed or the companies that performed them. Dickens, however, spoke in a new voice, in a new form, to a new audience, of a new world, about several old ideas reconsidered for the new system of capitalism—that care and respect are owed to the weakest and meekest in society, rather than to the strongest; that the ways in which class and money divide humans from one another are artificial and dangerous; that pleasure and physical comfort are positive goods; that the spiritual lives of the powerful have social and economic ramifications. We might today call this an ecological perspective, an intuitive understanding of the social world as a web rather than a hierarchy—the quintessential modern mode of seeing the world. Dickens grasped this idea from the earliest stages of his career and demonstrated his increasingly sophisticated grasp of it in the plots, characterizations, themes, and style of every single novel he wrote. This is the root source of his greatness. That he did so in English at the very moment when England was establishing herself as a worldwide force is the root source of his importance. That he combined his artistic vision with social action in an outpouring of energy and hard work is the root source of his uniqueness.

As relaxation sets in, the nervous system simply begins to pass sensory signals more efficiently. Large amounts of previously blocked sensory data can pour through, giving rise to all kinds of unique sensations. It does not signify anything in particular. It is just sensation. So simply employ the normal technique. Watch it come up and watch it pass away. Don’t get involved.

There are also specific cultural fetishes and phobias unique to France. No European country pursues so rigid a linguistic policy as France, a nation that has always viewed its language as both an antiAmerican and an anti-English bulwark.

Along with its unforgettable description of the eerie space this woman inhabits, the poem also locates her very precisely in time, offering two almost unique words which transport the reader into the exact moment of her sorrow. First is uhtcearu, a compound which means ‘sorrow before dawn’ or ‘grief at early morning’. In Old English uht is the name for the last part of the night, the empty chilly hours just before the dawn, an especially painful time for grief and loneliness (as well as other kinds of threat: the dragon in Beowulf is called an uhtfloga, a creature who flies before dawn). The word suggests the sting of waking to the memory of sorrow, or the anxiety of lying awake in the early morning, worrying over what the day will bring.

example, Indigenous contributors to this volume cautiously argue that reconciliation and resurgence are more appropriate English terms for the unique, place-based, kin-centric, and relational ways Indigenous people conceive and enact transformative change, at least in comparison to Western theories of colonization/ decolonization.

Escape was always possible; in every Indian town there was a corner of comparative order and cleanliness in which one could recover and cherish one's self-respect. In India the easiest and most necessary thing to ignore was the most obvious. The colonial mimicry is a special mimicry of an old country without a native aristocracy for a thousand years who has learned to make room for outsiders, but only at the top. The mimicry changes, the inner world remains constant: this is the secret of survival. Yesterday the mimicry was Mogul; tomorrow it might be Russian or American; today it is English. The Indian lavatory and the Indian kitchen are the visitor's nightmare. The attitude of the foreigner who does not understand the function of the beggar in India and is judging India by the standards of Europe. Physical effort is to be avoided as a degradation. Every man is an island; each man to his function, his private contract with God. This is the realization of the Gita's selfless action. An eastern conception of dignity and function, reposing on symbolic action: this is the dangerous, decayed pragmatism of caste. Symbolic dress, symbolic food, symbolic worship. India deals in symbols, inaction. Inaction arising out of proclaimed function, function out of caste. India, it was said, brought our concealed elements of the personality. It is well that Indians are unable to look at their country directly, for the distress they would see would drive them mad. And it is well that they have no sense of history, for how then would they be able to continue to squat amid their ruins and which Indian would be able to read the history of his country for the last thousand years without anger and pain? It is better to retreat into fantasy and fatalism, to trust to the stars in which the fortunes of all are written. Respect for the past is new in Europe and it was Europe that revealed India's past to India and made its veneration part of Indian nationalism. It is still through European eyes that India looks at her ruins and her art. The virtues of R.K. Narayan are Indian failing magically transmuted. Out of all its squalor and human decay, its eruptions of butchery, India produced so many people of grace and beauty, ruled by elaborate courtesy. Producing too much life, it denied the value of life, yet it permitted a unique human development to so many.

ordonnance /ɔʀdɔnɑ̃s/ I. nm, f - † batman • d'~ | [revolver] regulation (épith) II. nf 1. (document) prescription • faire une ~ à qn | to give sb a prescription • délivré uniquement sur ~ | only available on prescription • on peut l'acheter sans ~ | you can buy it over the counter • médicament vendu sans ~ | over-the-counter medicine 2. (agencement) (de salle, meubles) layout; (de cérémonie, banquet) order 3. ruling

the white tents. 17. Two views of The Wild West in Paris, igo5. Colonel Cody, a Hawkeye by birth, is personally lionized by the Parisians, and his unique exhibition, so full of historical and dramatic interest, made a wonderful impression upon the susceptible French public. The twenty lessons I took in French, at the Berlitz School of Languages, London, only gave me a faint idea of what the language was like, but as I was required to make my lectures and announcements in French, I had my speeches translated, and was coached in their delivery by Monsieur Corthesy, editeur, le journal de Londres. Well, I got along pretty fair, considering that I did not know the meaning of half the words I was saying. Anyway it amused them, so I was satisfied. I honestly believe that more people came in the side show in Paris to hear and laugh at my "rotten" French than anything else, and when I found that a certain word or expression excited their risibilities, I never changed it. I can look back now and see where some of my own literal translations were very funny. Colonel Cody's exhibition is unique in many ways, and might justly be termed a polyglot school, no less than twelve distinct languages being spoken in the camp, viz.: Japanese, Russian, French, Arabic, Greek, Hungarian, German, Italian, Spanish, Holland, Flemish, Chinese, Sioux and English. Being in such close contact every day, we were bound to get some idea of each other's tongue, and all acquire a fair idea of English. Colonel Cody is, therefore, entitled to considerable credit for disseminating English, and thus preserving the entente cordiale between nations. 18. Entrance to the Wild West, Champs de Mars, Paris, Igo5. The first place of public interest that we visited in Paris was the Jardin des Plantes (botanical and zoological garden) and le Musee d'Histoire Naturelle. The zoological collection would suffer in comparison with several in America I might mention, but the Natural History Museum is very complete, and is, to my notion, the most artistically arranged of any museum I have visited. Le Palais du Trocadero, which was in sight of our grounds and facing the

The relationship between cricket (that most English of sports) and spying (at which the British have always excelled) is deep rooted and unique. Something about the game attracts the sort of mind also drawn to the secret worlds of intelligence and counterintelligence—a complex test of brain and brawn, a game of honor interwoven with trickery, played with ruthless good manners and dependent on minute gradations of physics and psychology, with tea breaks.

They say saudade is unique to Portuguese, impossible to define in English. Nostalgia gets pretty close, but saudade is more complicated. It's the remnant of gratitude and bliss that something happened, but the simultaneous devastation that it has gone and will never happen again.

정품몸짱약판매합니다.... 정품구입문의하는곳~☎위커메신저:PP444☎라인:PPPK44↔☎텔레:kpp44[☎?카톡↔kap6] 정품구입문의하는곳~☎위커메신저:PP444☎라인:PPPK44↔☎텔레:kpp44[☎?카톡↔kap6] Steroid Steroid Science Diction A compound having a unique chemical structure called steroid nuclei, such as gallbladder nectaric acid, heart venom, sex hormones, vitamin B, adrenal exfoliation hormones, etc. But usually referred to as steroids, it refers to the adrenal glands of the cortisone system, or hormone drugs that have a sugary metabolism and at the same time anti-inflammatory, anti-alerative action, and are widely used in medical care. foreign language notation steroid (English) Steroid Nursing Dictionary It is the generic name of a group of compounds having steroid nuclei, one of the most widely present ingredients as natural substances, such as sterols, bile acids, sex hormones, adrenal cortex hormones, ganglion and insect metamorphosis hormones. foreign language notation steroid, steroid(German) Steroid Oceanographic Dictionary The total designation of a family of compounds with nuclei of cyclopentanoperhyd-rophenanthrene. It performs biologically important functions such as sterols, bile acids, sex hormones, adrenal cortex hormones, and insect metamorphosis hormones. foreign language notation steroid (English) Steroid Nutrition Dictionary The total designation of compounds having cyclopentanophenanthrene rings as common mother nuclei. It includes bile acid, steroid hormones, strong-seam dividend payers, steroid saponin, alkaloids and insect metamorphic hormones. foreign language notation steroid (English) reference sterol steroid hairdressing dictionary A large series of non-binary lipids with complex four ring bones. Foreign Language notation Stereoid (English) [Naver Knowledge Encyclopedia] Steroids (Science Dictionary, 2010..414, Newton Editing, Hyun Chun-soo) Busan's Haeundae High School, whose designation as an autonomous private high school was canceled, will retain its self-employed status for the time being due to the court's decision. The permit haeundaego donghae, the academy is completely unjust to the disposition of revocation of administrative litigation will be well and truly over a specified as long as it criticizes independent status is maintained. Pusan District Court in administration has 28 haeundaego study corporate donghae ‘ choose them over effective disposition of revocation of suspension given an injunction filed by the Pusan Metropolitan Office of Education.(suspension of execution) for quoting ’ said. The court said as he “to institute donghae be deemed difficult to prevent damage to the urgent needs to recover.” according to the court's ruling the other hand, due to suspension of execution.A significant impact on public welfare may apply for an injunction referred to and have no data to " admit that there is to explain why. The court's ruling did not determine whether the Busan Metropolitan Office of Education's administrative disposition itself was legitimate. The court considered whether it was necessary to suspend the validity or execution of administrative proceedings, and acknowledged the need. Administrative measure of legal academy is donghae is decided by an administrative litigation filed through the Pusan Metropolitan Office of Education. As the administrative litigation is expected to continue until early next year, Haeundae is expected to maintain its self-employed status next year. Hwang Yoon-sung, the head of the emergency committee of Haeundae High School, said, "We expected that the cancellation of the Busan education office's self-assessment of the self-assessment of the self-administration system will be cited for the suspension of the application as it is currently in the middle of recruiting freshmen from Haeundae High School, so that there will be no problem in recruiting new students.

We all have experienced various conditions that combine in a unique manner to cause us to act in the ways we do - from a place of either frustration, love, anger, fear or friendship. We cannot forget that we all have the seeds of loving-kindlness too. No one's heart has been hardened by these conditions to the extent that they are incapable of loving other and being kind to themselves. This is the nature of impermancence - our behaviour is subject to change.

As New Jersey, Pennsylvania, and Carolina looked to attract settlers, their proprietors focused on two sets of incentives: religious indifference and generous land grants. The land granted had a quasi tax placed on it, known as a quitrent. For the proprietors of vast lands, receiving the income of the quitrents, along with making the remaining land more valuable as it became populated, was the basic business model. As it turned out, the least religiously tolerant and theologically most uniform place in English America was New England; rules of Sabbath and observation were codified in most local laws. Everyone else was primarily interested in the pursuit of money, and if that meant tolerance, so be it. The Lords Proprietors of Carolina offered an especially unique incentive. For every family member brought over, the family was granted 150 acres. But the definition of family was a generous and loose one. Looking to populate Carolina from the English holdings in the Caribbean, the Lords Proprietors counted all Africans as members of their owner’s family, entitling the owner to an additional 150 acres for each slave. By 1720 this catalyzing structure led to people of African descent becoming the majority of the colony—a condition that would hold for generations.

Young women use the linguistic features that they do, not as mindless affectations, but as power tools for establishing and strengthening relationships. Vocal fry, uptalk, and even like, are in fact not signs of ditziness, but instead all have a unique history and specific social utility.

The English word personality is derived from the Latin word for “mask.” Simply put, our personality is the mask we wear. Taking off that mask, trying to get behind the mask, is the work of the spiritual journey.

Tips on Web Design and Site Marketing Web content is king, which is why we have devoted an entire chapter to it later in this book. It is what draws visitors and ultimately what converts them to customers. So, try to make your web content as engaging as possible. Make sure the content is interactive, unique and educational. Ensure that visitors have the option of plugins while encouraging them to visit as many pages on your site as possible if they want to obtain vital information. The images you use on your website should be both enticing and descriptive in nature. In today’s world, social media is all pervasive. In order to encourage visitors to share your web content, you can include icons of social media platforms on your website. In some select cases, consider integrating social media feeds, like Facebook or Instagram, onto your website so that they can automatically show the latest postings. A "Call-to-Action" can help convert visitors to your site into customers. Always try using a very clear and concise "Call-to-Action" language. Understand what type of conversion you are looking for, and try to provide multiple levels of conversion. For example, a plastic surgeon may provide Schedule an Appointment as a call to action, which will attract only the segment of web visitors who have reached their decision stage. By adding conversion points for visitors who are at earlier stages of their decision making, like signing up for a webcast or your newsletter can help you widen your conversion points and provide inputs to your email marketing. To raise the average amount of time a visitor spends on your website and to minimize the bounce rate, ensure that your website offers a user-friendly and attractive design. This way you will increase the number of links you have on your website and boost its SEO ranking (Tip: While Google’s algorithm is not public, our iterative testing shows that sites with good usability analytics metrics like time on site and bounce rate play favorably in Google’s algorithm, other things remaining constant). Ensure you observe due diligence when designing a website that will enable visitors to navigate in different languages. For example, you may need a lot more space for your menu, as there are languages that use up more space than the English language.

Bertie became a tennis ace, who played in the doubles of the 1926 Wimbledon championships. And he held a unique cricketing hat-trick, dismissing in three consecutive balls, in a game of garden cricket, three consecutive English kings: his grandfather ( Edward VII), his father (George V), and his brother (Edward VIII).

...something can be a good thing and yet not a necessary thing. It is good for people to be expert at brain surgery. But if you are not a brain surgeon, you are no less human. Or a different sort of analogy: it is good for human beings to have language, but one is no less human if one's language is French rather than Mandarin Chinese, or Sign rather than English. Or yet another: a child, once she exists, is a unique good, but prior to coming into being, she was not necessary. So marriage and be good without being needful; although good, it is not a 'manner of life' that all people should enter. And even though not all people need marry, that does not make it a bad thing.

State wants the alleged techniques, presumably.” “I’ve been wondering about that,” Norman said. “I wonder if we do want them.” “How do you mean?” “It’s a bit difficult to explain … Look, have you been following television at all since you came home?” “Occasionally, but since the Yatakang news broke I’ve been much too busy to catch more than an occasional news bulletin.” “So have I, but—well, I guess I’m more familiar with the way trends get started here nowadays, so I can extrapolate from the couple or three programmes I have had time for.” Norman’s gaze moved over Elihu’s head to the far corner of the room. “Engrelay Satelserv blankets most of Africa, doesn’t it?” “The whole continent, I’d say. There are English-speaking people in every country on Earth nowadays, except possibly for China.” “So you’re acquainted with Mr. and Mrs. Everywhere?” “Yes, of course—these two who always appear in station identification slots, doing exotic and romantic things.” “Did you have a personalised set at any time, with your own identity matted into the Everywhere image?” “Lord, no! It costs—what? About five thousand bucks, isn’t it?” “About that. I haven’t got one either; the basic fee is for couple service, and being a bachelor I’ve never bothered. I just have the standard brownnose identity on my set.” He hesitated. “And—to be absolutely frank—a Scandahoovian one for the shiggy half of the pair. But I’ve watched friends’ sets plenty of times where they had the full service, and I tell you it’s eerie. There’s something absolutely unique and indescribable about seeing your own face and hearing your own voice, matted into the basic signal. There you are wearing clothes you’ve never owned, doing things you’ve never done in places you’ve never been, and it has the immediacy of real life because nowadays television is the real world. You catch? We’re aware of the scale of the planet, so we don’t accept that our own circumscribed horizons constitute reality. Much more real is what’s relayed to us by the TV.” “I can well understand that,” Elihu nodded. “And of course I’ve seen this on other people’s sets too. Also I agree entirely about what we regard as real. But I thought we were talking about the Yatakangi claim?” “I still am,” Norman said. “Do you have a homimage attachment on your set? No, obviously not. I do. This does the same thing except with your environment; when they—let’s see … Ah yes! When they put up something like the splitscreen cuts they use to introduce SCANALYZER, one of the cuts is always what they call the ‘digging’ cut, and shows Mr. and Mrs. Everywhere sitting in your home wearing your faces watching the same programme you’re about to watch. You know this one?” “I don’t think they have this service in Africa yet,” Elihu said. “I know the bit you mean, but it always shows a sort of idealised dream-home full of luxy gadgetry.” “That used to be what they did here,” Norman said. “Only nowadays practically every American home is full of luxy gadgetry. You know Chad’s definition of the New Poor? People who are too far behind with time-payments on next year’s model to make the down-payment on the one for the year after?” Elihu chuckled, then grew grave. “That’s too nearly literal to be funny,” he said. “Prophet’s beard, it certainly is! I found time to look over some of Chad’s books after Guinevere’s party, and … Well, having met him I was inclined to think he was a conceited blowhard, but now I think he’s entitled to every scrap of vanity he likes to put on.

Your eyes have a unique coloring.” Archie tilts his head and examines them like an academic. “Eldritch eyes.” My brow creases. I don’t have a recollection of the word. “Eldritch?” “Aye, it means eerie, odd.” Archie leans back and sets up the checkers on the board. “Historically, it comes from the Middle English word elfriche meaning fairyland.

The findings that were deemed believable enough to be published, however, revolutionized ethologists’ thinking. Ethologists began to speak less often of a chasm between man and ape; they began to speak instead of a dividing “line.” And it was a line that, in the words of Harvard primatologist Irven De Vore, was “a good deal less clear than one would ever have expected.” What makes up this line between us and our fellow primates? No longer can it be claimed to be tool use. Is it the ability to reason? Wolfgang Kohler once tested captive chimps’ reasoning ability by placing several boxes and a stick in an enclosure and hanging a banana from the high ceiling by a string. The animals quickly figured out that they could get to the banana by stacking the boxes one atop the other and then reaching to swat at the banana with a stick. (Once Geza Teleki found himself in exactly this position at Gombe. He had followed the chimpanzees down into a valley and around noon discovered he had forgotten to bring his lunch. The chimps were feeding on fruit in the trees at the time, and he decided to try to knock some fruit from nearby vines with a stick. For about ten minutes he leaped and swatted with his stick but didn’t manage to knock down any fruit. Finally an adolescent male named Sniff collected a handful of fruit, came down the tree, and dropped the fruit into Geza’s hands.) Some say language is the line that separates man from ape. But this, too, is being questioned. Captive chimpanzees, gorillas, and orangutans have been taught not only to comprehend, but also to produce language. They have been taught American Sign Language (ASL), the language of the deaf, as well as languages that use plastic chips in place of words and computer languages. One signing chimp, Washoe, often combined known signs in novel and creative ways: she had not been taught the word for swan, but upon seeing one, she signed “water-bird.” Another signing chimp, Lucy, seeing and tasting a watermelon for the first time, called it a “candy-drink”; the acidic radish she named “hurt-cry-food.” Lucy would play with toys and sign to them, much as human children talk to their dolls. Koko, the gorilla protegee of Penny Patterson, used sign language to make jokes, escape blame, describe her surroundings, tell stories, even tell lies. One of Biruté’s ex-captives, a female orangutan named Princess, was taught a number of ASL signs by Gary Shapiro. Princess used only the signs she knew would bring her food; because she was not a captive, she could not be coerced into using sign language to any ends other than those she found personally useful. Today dolphins, sea lions, harbor seals, and even pigeons are being taught artificial languages, complete with a primitive grammar or syntax. An African grey parrot named Alex mastered the correct use of more than one hundred spoken English words, using them in proper order to answer questions, make requests, do math, and offer friends and visitors spontaneous, meaningful comments until his untimely death at age 31 in 2007. One leading researcher, Ronald Schusterman, is convinced that “the components for language are present probably in all vertebrates, certainly in mammals and birds.” Arguing over semantics and syntax, psychologists and ethologists and linguists are still debating the definitions of the line. Louis Leakey remarked about Jane’s discovery of chimps’ use of tools that we must “change the definition of man, the definition of tool, or accept chimps as man.” Now some linguists have actually proposed, in the face of the ape language experiments, changing the definition of language to exclude the apes from a domain we had considered uniquely ours. The line separating man from the apes may well be defined less by human measurement than by the limits of Western imagination. It may be less like a boundary between land and water and more like the lines we draw on maps separating the domains of nations.

WILLIAM MARSHAL: IN LIFE AND LEGEND In many respects, William Marshal was the archetypal medieval knight. His qualities epitomised, perhaps even defined, those valued in late twelfth- and early- thirteenth-century Western European aristocratic culture. His storied career stood as testament to what knights could achieve: the heights to which they could rise and the extent to which they could shape history. In spite of Archbishop Stephen’s reputed pronouncement at his funeral, Marshal was not the only great knight of his generation. Other warriors, such as William des Barres and William des Roches, could match his prowess and reputation. Yet they never reached such astonishing heights. William Marshal’s life represents both a model of knightly experience and a unique example of unparalleled success, for in the end, his story transcended the normal boundaries of his warrior class.

The fourth cure for heedlessness is the recitation of the Qur’an. Reciting it with tadabbur (reflection) awakens the heart. However, plain recitation is beneficial as well. Learned Muslims have recommended that a person recite one–thirtieth of the Qur’an (juz) every day. If this is difficult, then reciting Sura Yāsīn (36) after the dawn prayer, Sura al-Wāqiʿah (56) after the sunset prayer, and Sura al-Mulk (68) after the evening prayer greatly benefit the soul. (New Muslims should strive with their utmost to learn how to read the original Arabic text of the Qur’an. Meanwhile, one is advised to listen to the well-known Qur’an reciters on audio devices or read a good English translation until one is able to read the Arabic. It is important for one to be regularly engaged with the Book of God.) The actual sounds of the language of the Qur’an—the breathtaking rhythms and words—are a medicine. From the perspective of energy dynamics, every substance has a resonance at a specific wavelength. A medicine resonates in order to cure the disease. So, too, do the sounds of recitation of the Qur’an: “O humankind, there has come to you from your Lord counsel and healing for what is in the breasts, and a guidance and a mercy to the believers” (QUR’AN , 10:57). When one recites the Qur’an, one moves his or her tongue pronouncing revealed words of the Lord of the heavens and the earth. And these words have a powerful and unique sound. People are often amazed at the sound of the Qur’an when they hear it for the first time. The beauty of the Qur’an is in its meanings as well as the sound of its recitation. These are the four cures that Imam Mawlūd offers for heedlessness. God warns the Prophet from conforming to those whose hearts are in the state of heedlessness (QUR’AN , 18:28). God increases the heedlessness of people who turn away from the truth.

H. G. Wells once observed that the English were unique among the nations of the world in having no national dress. He was wrong—and wrong in a telling way. The national dress of the English—a suit and tie—has ceased to seem English, because it is worn all over the planet. On formal occasions, men in most countries dress as Englishmen; the rest of the time they dress, for the most part, as Americans, in jeans.

The practice of buying off the Vikings will always be associated with Æthelred in particular… [but] it was not something which proceeded from Æthelred alone, and indeed it was not uniquely characteristic of Æthelred’s reign… In 991 Ealdorman Byrhtnoth rejected the option of paying tribute and resolved to fight: he died a heroic death, and gained immortality in 325 lines of Old English verse, but the countryside was ravaged and tribute had to be paid nonetheless; there were other instances of heroic resistance, but perhaps the English learnt a lesson at Maldon which they found hard to forget.

The relationship between cricket (that most English of sports) and spying (at which the British have always excelled) is deep rooted and unique. Something about the game attracts the sort of mind also drawn to the secret worlds of intelligence and counterintelligence—a complex test of brain and brawn, a game of honor interwoven with trickery, played with ruthless good manners and dependent on minute gradations of physics and psychology, with tea breaks. Some of the most notable British spies have been cricketers or cricket enthusiasts. Hitler played cricket, but only once. In 1930 it was claimed that, having seen British POWs playing in southern Germany during the First World War, the Nazi party leader asked to be “initiated into the mysteries of our national game.” A match was played against Hitler’s team, after which he declared that the rules should be altered by the “withdrawal of the use of pads” and using a “bigger and harder ball.” Hitler could not understand the subtlety of a game like cricket; he thought only in terms of speed, spectacle, violence. Cricket was the ideal sport on which to model an organization bent on stumping the Führer.

... the type of leftist vanity that informs [Politically Correct English] is actually inimical to the Left's own causes. For in refusing to abandon the idea of themselves as Uniquely Generous and Compassionate (i.e., as morally superior), progressives lose the chance to frame their redistributive arguments in terms that are both realistic and realpolitikal. One such argument would involve a complex, sophisticated analysis of what we really mean by *self-interest*, particularly the distinctions between short-term financial self-interest and longer-term moral or social self-interest. As it is, though, liberals' vanity tends to grant conservatives a monopoly on appeals to self-interest, enabling the conservatives to depict progressives as pie-in-the-sky idealists and themselves as real-world back-pocked pragmatists. In short, leftists' big mistake here is not conceptual or ideological but spiritual and rhetorical--their narcissistic attachment to assumptions that maximize their own appearance of virtue tends to cost them both the theater and the war.

Virginia’s culture and its laws were thus a reflection of its unique origins as the first English settlement in the new world. From 1607 on, the interpenetration of the English state, the Anglican Church, the farm, the Indian, the slave and the convict continued. There needed to be laws for the church, the state, and the soldier.

Sometimes you're sad because of what others say, but they won't be there for the most magical moments of each day. Those moments are for you, one-of-a-kind you, and there will be many if your 'you' stays honest and true.

Knowing a thing and acting on it were two different issues.[...] He couldn’t keep the curiosity at bay. His life was long and little was new and people were stories, unique and horrible and something beautiful with meaning.

Always expect the unexpected. Never get too when things are going well, because otherwise the fall will be a lot harder. dinosaurs: triceratops and stegosaurus. Weather forecasters are like prison visitors. Nice people but usually misguided. The answer was yes, no, and maybe all rolled in one. She added that she hoped she might see him again. Not if I catch sight of you first, he thought. But like anything in life, you can never quite tell. People you know always have the ability to shock you. The label said it was "just like the mama used to cook" but if that was the case mama had obviously long since been banned from the kitchen. He wasn't work-shy. He was work-allergic. The problem these days is that gangsters, whether they be small time drug dealers with guns and attitude or wannabe urban godfathers like Nicholas Tyndall, have no qualms about using serious violence and the treat of it to get what they want, because they know that neither the judicial system nor the police service have the wherewithal or the powers to protect those who speak out against them. English prisons are roughly on a par with English traffic, English weather and English hospitals. In other words, fucking terrible. The striation marks on a bullet are the microscopic scratches caused by imperfections on the surface of the interior of a gun's barrel that are unique to each individual firearm, and act as its calling card.The same striation marks will appear on a bullet every time a particular gun is fired. 'The last time I spent quality time with you was Heathrow last week and five people ended up shot' The thing with me is that I am pessimist who's constantly trying to be optimistic, but can't quite manage it. Experience gained through years of policework doesn't allow for that sort of naivety. They say its a grand life if you don't weaken and for so long I've tried to live my life like that, but at that moment in time, weakness felt so tempting that I almost open my arms to greet it. 'And the whole time I couldn't wait to leave. And you know what, thy were the best years of my life.

Human societies haven’t always been patriarchal—scholars believe man’s rule began somewhere around 4000 BCE. (Homo sapiens have been around for two hundred thousand years in all, for context.) When people talk about “smashing the patriarchy,” they’re talking about challenging this oppressive system, linguistically and otherwise. Which is relevant to us because in Western culture, patriarchy has overstayed its welcome. It’s high time the subject of gender and words makes its way beyond academia and into the rest of our everyday conversations. Because twenty-first-century America finds itself in a unique and turbulent place for language. Every day, people are becoming freer than ever to express gender identities and sexualities of all stripes, and simultaneously, the language we use to describe ourselves evolves. This is interesting and important, but for some, it can be hard to keep up, which can make an otherwise well-meaning person confused and defensive. We’re also living in a time when we find respected media outlets and public figures circulating criticisms of women’s voices—like that they speak with too much vocal fry, overuse the words like and literally, and apologize in excess. They brand judgments like these as pseudofeminist advice aimed at helping women talk with “more authority” so that they can be “taken more seriously.” What they don’t seem to realize is that they’re actually keeping women in a state of self-questioning—keeping them quiet—for no objectively logical reason other than that they don’t sound like middle-aged white men.