Unique Pose Quotes

What was really needed was a fundamental change in our attitude toward life. We had to learn ourselves and, furthermore, we had to teach the despairing men, that it did not really matter what we expected from life, but rather what life expected from us. We needed to stop asking about the meaning of life, and instead to think of ourselves as those who were being questioned by life--daily and hourly. Our answer must consist, not in talk and meditation, but in right action and in right conduct. Life ultimately means taking the responsibility to find the right answer to its problems and to fulfill the tasks which it constantly sets for each individual. These tasks, and therefore the meaning of life, differ from man to man, and from moment to moment. Thus it is impossible to define the meaning of life in a general way. Questions about the meaning of life can never be answered by sweeping statements. “Life” does not mean something vague, but something very real and concrete, just as life’s tasks are also very real and concrete. They form man’s destiny, which is different and unique for each individual. No man and no destiny can be compared with any other man or any other destiny. No situation repeats itself, and each situation calls for a different response. Sometimes the situation in which a man finds himself may require him to shape his own fate by action. At other times it is more advantageous for him to make use of an opportunity for contemplation and to realize assets in this way. Sometimes man may be required simple to accept fate, to bear his cross. Every situation is distinguished by its uniqueness, and there is always only one right answer to the problem posed by the situation at hand. When a man finds that it is his destiny to suffer, he will have to accept his suffering as his task; his single and unique task. He will have to acknowledge the fact that even in suffering he is unique and alone in the universe. No one can relieve him of his suffering or suffer in his place. His unique opportunity lies in the way in which he bears his burden.

The meaning of life differs from man to man, from day to day, from hour to hour. What matters, therefore, is not the meaning of life in general but rather the specific meaning of a person's life at a given moment. To put the question in general terms would be to the question posed to a chess champion: "Tell me, Master, what is the best move in the world?" There simply is no such thing as the best or even a good move apart from a particular situation in a game and the particular personality of one's opponent. The same holds for human existence. One should not search for an abstract meaning of life. Everyone has his own specific vocation or mission in life to carry out a concrete assignment which demands fulfillment. Therein he cannot be replaced, nor can his life be repeated. Thus, everyone's task is as unique as is his specific opportunity to implement it. As each situation in life represents a challenge to man and presents a problem for him to solve, the question of the meaning of life may actually be reversed. Ultimately, man should not ask what the meaning of life is, but rather he must recognize that it is he who is asked. In a word, each man is questioned by life; and he can only answer to life by answering for his own life; to life he can only respond by being responsible.

I doubt whether a doctor can answer this question in general terms. For the meaning of life differs from man to man, from day to day and from hour to hour. What matters, therefore, is not the meaning of life in general but rather the specific meaning of a person’s life at a given moment. To put the question in general terms would be comparable to the question posed to a chess champion: “Tell me, Master, what is the best move in the world?” There simply is no such thing as the best or even a good move apart from a particular situation in a game and the particular personality of one’s opponent. The same holds for human existence. One should not search for an abstract meaning of life. Everyone has his own specific vocation or mission in life to carry out a concrete assignment which demands fulfillment. Therein he cannot be replaced, nor can his life be repeated. Thus, everyone’s task is as unique as is his specific opportunity to implement it.

We live in an extraordinary age. These are times of stunning changes in social organization, economic well-being, moral and ethical precepts, philosophical and religious perspectives, and human self-knowledge, as well as in our understanding of that vast universe in which we are imbedded like a grain of sand in a cosmic ocean. As long as there have been human beings, we have posed the deep and fundamental questions, which evoke wonder and stir us into at least a tentative and trembling awareness, questions on the origins of consciousness; life on our planet; the beginnings of the Earth; the formation of the Sun; the possibility of intelligent beings somewhere up there in the depths of the sky; as well as, the grandest inquiry of all - on the advent, nature and ultimate destiny of the universe. For all but the last instant of human history these issues have been the exclusive province of philosophers and poets, shamans and theologians. The diverse and mutually contradictory answers offered demonstrate that few of the proposed solutions have been correct. But today, as a result of knowledge painfully extracted from nature, through generations of careful thinking, observing, and experimenting, we are on the verge of glimpsing at least preliminary answers to many of these questions. ...If we do not destroy ourselves, most of us will be around for the answers. Had we been born fifty years earlier, we could have wondered, pondered, speculated about these issues, but we could have done nothing about them. Had we been born fifty years later, the answers would, I think, already have been in. Our children will have been taught the answers before most of them will have had the opportunity to even formulate the questions. By far the most exciting, satisfying and exhilarating time to be alive is the time in which we pass from ignorance to knowledge on these fundamental issues; the age where we begin in wonder and end in understanding. In all of the four-billion-year history of the human family, there is only one generation priveleged to live through that unique transitional moment: that generation is ours.

Keira was surrounded by dozens of tiny orbs, each a unique shade of brilliant color. She was clasping her stomach with both arms, hunched over like she was freezing, trying to hold on to every bit of warmth she could. She looked up at Hoeru and her eyes were glowing with the light of all the magic she was struggling to contain. “Hoeru, close your eyes,” she said through gritted teeth. The wolf spirit realized the threat she posed and snapped its jaws at her. It probably saved Hoeru’s life. Keira exploded.

Life is difficult. This is a great truth, one of the greatest truths.1 It is a great truth because once we truly see this truth, we transcend it. Once we truly know that life is difficult—once we truly understand and accept it—then life is no longer difficult. Because once it is accepted, the fact that life is difficult no longer matters. Most do not fully see this truth that life is difficult. Instead they moan more or less incessantly, noisily or subtly, about the enormity of their problems, their burdens, and their difficulties as if life were generally easy, as if life should be easy. They voice their belief, noisily or subtly, that their difficulties represent a unique kind of affliction that should not be and that has somehow been especially visited upon them, or else upon their families, their tribe, their class, their nation, their race or even their species, and not upon others. I know about this moaning because I have done my share. Life is a series of problems. Do we want to moan about them or solve them? Do we want to teach our children to solve them? Discipline is the basic set of tools we require to solve life’s problems. Without discipline we can solve nothing. With only some discipline we can solve only some problems. With total discipline we can solve all problems. What makes life difficult is that the process of confronting and solving problems is a painful one. Problems, depending upon their nature, evoke in us frustration or grief or sadness or loneliness or guilt or regret or anger or fear or anxiety or anguish or despair. These are uncomfortable feelings, often very uncomfortable, often as painful as any kind of physical pain, sometimes equaling the very worst kind of physical pain. Indeed, it is because of the pain that events or conflicts engender in us all that we call them problems. And since life poses an endless series of problems, life is always difficult and is full of pain as well as joy.

Every situation is distinguished by its uniqueness, and there is always only one right answer to the problem posed by the situation at hand.

The answer to the riddle posed by identity groups is that they are one entity and their identity is that of their ideal. There can be no shared identity among people, as each person is unique.

If we put this whole progression in terms of our discussion of the possibilities of heroism, it goes like this: Man breaks through the bounds of merely cultural heroism; he destroys the character lie that had him perform as a hero in the everyday social scheme of things; and by doing so he opens himself up to infinity, to the possibility of cosmic heroism, to the very service of God. His life thereby acquires ultimate value in place of merely social and cultural, historical value. He links his secret inner self, his authentic talent, his deepest feelings of uniqueness, his inner yearning for absolute significance, to the very ground of creation. Out of the ruins of the broken cultural self there remains the mystery of the private, invisible, inner self which yearned for ultimate significance, for cosmic heroism. This invisible mystery at the heart of every creature now attains cosmic significance by affirming its connection with the invisible mystery at the heart of creation. This is the meaning of faith. At the same time it is the meaning of the merger of psychology and religion in Kierkegaard's thought. The truly open person, the one who has shed his character armor, the vital lie of his cultural conditioning, is beyond the help of any mere "science," of any merely social standard of health. He is absolutely alone and trembling on the bring of oblivion-which is at the same time the brink of infinity. To give him the new support that he needs, the "courage to renounce dread without any dread...only faith is capable of," says Kierkegaard. Not that this is an easy out for man, or a cure-all for the human condition-Kierkegaard is never facile. He gives a strikingly beautiful idea: not that [faith] annihilates dread, but remaining ever young, it is continually developing itself out of the death throe of dread. In other words, as long as man is an ambiguous creature he can never banish anxiety; what he can do instead is to use anxiety as an eternal spring for growth into new dimensions of thought and trust. Faith poses a new life task, the adventure in openness to a multi-dimensional reality.

Many people with autism find it helpful to bring a toy or other item or an activity related to an enthusiasm to settings that may pose difficulties, such as restaurants, family events, or larger group activities at school.

We are witnessing the physical and mental response, including amazement and reverence and curiosity, to an epiphany. Only the Virgin seems still, the calm in the vortex. Portraying the swirl of characters was a daunting task, perhaps too much so. Each had to have a unique pose and set of emotions. As Leonardo later wrote in his notebook, “Do not repeat the same movements in the same figure, be it limbs, hands or fingers, nor should the same pose be repeated in one narrative painting.

Every situation is distinguished by its uniqueness, and there is always only one right answer to the problem posed by the situation at hand. When a man finds that it is his destiny to suffer, he will have to accept his suffering as his task; his single and unique task. He will have to acknowledge the fact that even in suffering he is unique and alone in the universe. No one can relieve him of his suffering or suffer in his place. His unique opportunity lies in the way in which he bears his burden.

That is a valuable object,” said Scrimgeour, watching Ron. “It may even be unique. Certainly it is of Dumbledore’s own design. Why would he have left you an item so rare?” Ron shook his head, looking bewildered. “Dumbledore must have taught thousands of students,” Scrimgeour persevered. “Yet the only ones he remembered in his will are you three. Why is that? To what use did he think you would put his Deluminator, Mr. Weasley?” “Put out lights, I s’pose,” mumbled Ron. “What else could I do with it?” Evidently Scrimgeour had no suggestions.

For the meaning of life differs from man to man, from day to day and from hour to hour. What matters, therefore, is not the meaning of life in general but rather the specific meaning of a person’s life at a given moment. To put the question in general terms would be comparable to the question posed to a chess champion: “Tell me, Master, what is the best move in the world?” There simply is no such thing as the best or even a good move apart from a particular situation in a game and the particular personality of one’s opponent. The same holds for human existence. One should not search for an abstract meaning of life. Everyone has his own specific vocation or mission in life to carry out a concrete assignment which demands fulfillment. Therein he cannot be replaced, nor can his life be repeated. Thus, everyone’s task is as unique as is his specific opportunity to implement it.

The notion that capital – as an infinitely ramified system of exploitation, an abstract, intangible but overpowering logic, a process without a subject or a subject without a face – poses formidable obstacles to its representation has often been taken in a sublime or tragic key. *Vast*, beyond the powers of individual or collective cognition; *invisible*, in its fundamental forms; *overwhelming*, in its capacity to reshape space, time and matter – but unlike the sublime, or indeed the tragic, in its propensity to thwart any reaffirmation of the uniqueness and interiority of a subject. Not a shipwreck *with* a spectator, but a shipwreck *of* the spectator.

Every situation is distinguished by its uniqueness, and there is always only one right answer to the problem posed by the situation at hand. When a man finds that it is his destiny to suffer, he will have to accept his suffering as his task; his single and unique task. He will have to acknowledge the fact that even in suffering he is unique and alone in the universe.

Susan’s and Jennifer’s job searches are likely made harder by the color of their skin. In the early 2000s, researchers in Chicago and Boston mailed out fake résumés to hundreds of employers, varying only the names of the applicants, but choosing names that would be seen as identifiably black or white. Strikingly, “Emily” and “Brendan” were 50 percent more likely to get called for an interview than “Lakisha” and “Jamal.” A few years later, a researcher at the University of Wisconsin conducted a similar study in Milwaukee, but with a unique twist. She recruited two black and two white actors (college students, posing as high school graduates) who were as similar as possible in every way. She sent these “job applicants” out in pairs, with virtually identical fake résumés, to apply for entry-level jobs. Her twist was to instruct one of the white and one of the black applicants to tell employers that they had a felony conviction and had just been released from prison the month before. Even the researcher was surprised by what she found: the white applicant with a felony conviction was more likely to get a positive response from a prospective employer than the black applicant with no criminal record. When the study was replicated in New York City a few years later, she and her colleagues saw similar results for Latino applicants relative to whites.

Besides the changes in technology, we’re told to believe in our uniqueness above all else. We’re told to think big, live big, to be memorable and “dare greatly.” We think that success requires a bold vision or some sweeping plan—after all, that’s what the founders of this company or that championship team supposedly had. (But did they? Did they really?) We see risk-taking swagger and successful people in the media, and eager for our own successes, try to reverse engineer the right attitude, the right pose.

Je suis encore un homme jeune, et pourtant, quand je songe à ma vie, c’est comme une bouteille dans laquelle on aurait voulu faire entrer plus qu’elle ne peut contenir. Est-ce le cas pour toute vie humaine, ou suis-je né dans une époque qui repousse toute limite et qui bat les existences comme les cartes d’un grand jeu de hasard ? Moi, je ne demandais pas grand-chose. J'aurais aimé ne jamais quitter le village. Les montagnes, les bois, nos rivières, tout cela m’aurait suffi. J’aurais aimé être tenu loin de la rumeur du monde, mais autour de moi bien des peuples se sont entretués. Bien des pays sont morts et ne sont plus que des noms dans les livres d’Histoire. Certains en ont dévoré d’autres, les ont éventrés, violés, souillés. Et ce qui est juste n’a pas toujours triomphé de ce qui est sale. Pourquoi ai-je dû, comme des milliers d’autres hommes, porter une croix que je n’avais pas choisie, endurer un calvaire qui n’était pas fait pour mes épaules et qui ne me concernait pas? Qui a donc décidé de venir fouiller mon obscure existence, de déterrer ma maigre tranquillité, mon anonymat gris, pour me lancer comme une boule folle et minuscule dans un immense jeu de quilles? Dieu? Mais alors, s’Il existe, s’Il existe vraiment, qu’Il se cache. Qu’Il pose Ses deux mains sur Sa tête, et qu’Il la courbe. Peut-être, comme nous l'apprenait jadis Peiper, que beaucoup d’hommes ne sont pas dignes de Lui, mais aujourd’hui je sais aussi qu’Il n'est pas digne de la plupart d’entre nous, et que si la créature a pu engendrer l’horreur c’est uniquement parce que son Créateur lui en a soufflé la recette.

The dominant philosophical preoccupations of cultures are often a function of tacit assumptions made early in their narratives that are often reflected in their languages. Greek metaphysical presuppositions melded with Judeo-Christian beliefs to produce a “God-model,” where an independent and superordinate principle determines order and value in the world while remaining aloof from it, making human freedom, autonomy, creativity, and individuality at once problematic and of key philosophical interest. On the Chinese side, the commitment to the processional, transformative, and always provisional nature of experience renders the “ten thousand things [or, perhaps better, ‘events’] (wanwu )” which make up the world, including the human world, at once continuous one with another, and at the same time, unique. Thus the primary philosophical problem that emerges from these assumptions is ars contextualis: how do we correlate these unique particulars to achieve their most productive continuities? (This is the underlying general form of “questions” posed to the Book of Changes when casting the stalks.)

Woe to him who saw no more sense in his life, no aim, no purpose, and therefore no point in carrying on. He was soon lost. The typical reply with which such a man rejected all encouraging arguments was, “I have nothing to expect from life any more.” What sort of answer can one give to that? What was really needed was a fundamental change in our attitude toward life. We had to learn ourselves and, furthermore, we had to teach the despairing men, that it did not really matter what we expected from life, but rather what life expected from us. We needed to stop asking about the meaning of life, and instead to think of ourselves as those who were being questioned by life — daily and hourly. Our answer must consist, not in talk and meditation, but in right action and in right conduct. Life ultimately means taking the responsibility to find the right answer to its problems and to fulfill the tasks which it constantly sets for each individual. These tasks, and therefore the meaning of life, differ from man to man, and from moment to moment. Thus it is impossible to define the meaning of life in a general way. Questions about the meaning of life can never be answered by sweeping statements. “Life” does not mean something vague, but something very real and concrete, just as life’s tasks are also very real and concrete. They form man’s destiny, which is different and unique for each individual. No man and no destiny can be compared with any other man or any other destiny. No situation repeats itself, and each situation calls for a different response. Sometimes the situation in which a man finds himself may require him to shape his own fate by action. At other times it is more advantageous for him to make use of an opportunity for contemplation and to realize assets in this way. Sometimes man may be required simply to accept fate, to bear his cross. Every situation is distinguished by its uniqueness, and there is always only one right answer to the problem posed by the situation at hand.

One of Sherman’s biographers summarized the man and his unique accomplishments in a remarkable passage. It is why he serves as our model in this phase of our ascent. Among men who rise to fame and leadership two types are recognizable—those who are born with a belief in themselves and those in whom it is a slow growth dependent on actual achievement. To the men of the last type their own success is a constant surprise, and its fruits the more delicious, yet to be tested cautiously with a haunting sense of doubt whether it is not all a dream. In that doubt lies true modesty, not the sham of insincere self-depreciation but the modesty of “moderation,” in the Greek sense. It is poise, not pose.

The conditions that breed a disorganized attachment adaptation are not specific to CNM by any means, but I have seen a variation that is unique to CNM. There can be something very disorienting that happens for some new CNM couples who were first monogamous together and were accustomed to being each other’s main source of comfort, support and relief from distress. As the relationship opens, a partner’s actions with other people (even ethical ones that were agreed upon) can become a source of distress and pose an emotional threat. Everything that this person is doing with other people can become a source of intense fear and insecurity for their pre-existing partner, catapulting them into the paradoxical disorganized dilemma of wanting comfort and safety from the very same person who is triggering their threat response. Again, the partner may be doing exactly what the couple consented to and acting within their negotiated agreements, but for the pre-existing partner, their primary attachment figure being away, unavailable and potentially sharing levels of intimacy with another person registers as a debilitating threat in the nervous system. As someone in this situation simultaneously wants to move towards and away from one’s partner, the very foundation of their relationship and attachment system can begin to shudder, and people can begin acting out in ways that are destructive to each other and the relationship. When this happens, I recommend working with a professional to re-establish inner and outer safety.

For the meaning of life differs from man to man, from day to day and from hour to hour. What matters, therefore, is not the meaning of life in general but rather the specific meaning of a person’s life at a given moment. To put the question in general terms would be comparable to the question posed to a chess champion: “Tell me, Master, what is the best move in the world?” There simply is no such thing as the best or even a good move apart from particular situation in a game and the particular personality of one’s opponent. The same holds for human existence. One should not search for an abstract meaning of life. Everyone has his own specific vocation or mission in life to carry out a concrete assignment which demands fulfillment. Therein he cannot be replaced, nor can his life be repeated. Thus, everyone’s task is as unique as is his specific opportunity to implement it.

Questions about the meaning of life can never be answered by sweeping statements. “Life” does not mean something vague, but something very real and concrete, just as life’s tasks are also very real and concrete. They form man’s destiny, which is different and unique for each individual. No man and no destiny can be compared with any other man or any other destiny. No situation repeats itself, and each situation calls for a different response. Sometimes the situation in which a man finds himself may require him to shape his own fate by action. At other times it is more advantageous for him to make use of an opportunity for contemplation and to realize assets in this way. Sometimes man may be required simply to accept fate, to bear his cross. Every situation is distinguished by its uniqueness, and there is always only one right answer to the problem posed by the situation at hand.

One after another, Jake posed his riddles; one after another, Blaine answered them. When Jake turned to the last page, he saw a boxed message from the author or editor or whatever you called someone who put together books like this: We hope you've enjoyed the unique combination of imagination and logic known as RIDDLING! Jake: (in his mind) I haven't. I haven't enjoyed it one little bit, and I hope you choke. Yet when he looked at the question above the message, he felt a thin threat of hope. It seemed to him that, in this case, at least, they really HAD saved the best for last. Susannah: Hurry up, Jake! Jake: Blaine? Blaine: YES, JAKE OF NEW YORK. Jake: With no wings, I fly. With no eyes, I see. With no arms, I climb. More frightening than any beast, stronger than any foe. I am cunning, ruthless, and tall; in the end, I rule all. What am I? Blaine: (promptly) THE IMAGINATION OF MAN AND WOMAN.

Is there something uniquely dangerous about beans? I posed this question to plant scientist Ann Filmer, recently retired from the University of California, Davis. In her reply, she included a link for a website she had put together on poisonous garden plants. I was taken aback to note that nine of the 112 plants in Category 1 (Major Toxicity: “may cause serious illness or death”) were currently, or had recently been, growing in our yard: oleander, lantana, night-blooming jasmine, lobelia, rhododendron, azalea, toyon, pittosporum, and hellebore. Another, the houseplant croton, was growing in an orange ceramic pot in my office. In other words, it’s not beans. It’s plants, period. If you can’t flee or maul or fire a gun, evolution may help you out with other, quieter ways to avoid being eaten. Over the millennia, natural selection favors eaters who turn up their proboscis at you, and eventually they all steer clear.

These tasks, and therefore the meaning of life, differ from man to man, and from moment to moment. Thus it is impossible to define the meaning of life in a general way. Questions about the meaning of life can never be answered by sweeping statements. "Life" does not mean something vague, but something very real and concrete, just as life's tasks are also very real and concrete. They form man's destiny, which is different and unique for each individual. No man and no destiny can be compared with any other man or any other destiny. No situation repeats itself, and each situation calls for a different response. Sometimes the situation in which a man finds himself may require him to shape his own fate by action. At other times it is more advantageous for him to make use of an opportunity for contemplation and to realize assets in this way. Sometimes man may be required simply to accept fate, to bear his cross. Every situation is distinguished by its uniqueness, and there is always only one right answer to the problem posed by the situation at hand.

For the meaning of life differs from man to man, from day to day and from hour to hour. What matters, therefore, is not the meaning of life in general but rather the specific meaning of a person’s life at a given moment. To put the question in general terms would be comparable to the question posed to a chess champion: “Tell me, Master, what is the best move in the world?” There simply is no such thing as the best or even a good move apart from a particular situation in a game and the particular personality of one’s opponent. The same holds for human existence. One should not search for an abstract meaning of life. Everyone has his own specific vocation or mission in life to carry out a concrete assignment which demands fulfillment. Therein he cannot be replaced, nor can his life be repeated. Thus, everyone’s task is as unique as is his specific opportunity to implement it. As each situation in life represents a challenge to man and presents a problem for him to solve, the question of the meaning of life may actually be reversed. Ultimately, man should not ask what the meaning of his life is, but rather he must recognize that it is he who is asked. In a word, each man is questioned by life; and he can only answer to life by answering for his own life; to life he can only respond by being responsible. Thus, logotherapy sees in responsibleness the very essence of human existence.

Mais les signes de ce qui m'attendait réellement, je les ai tous négligés. Je travaille mon diplôme sur le surréalisme à la bibliothèque de Rouen, je sors, je traverse le square Verdrel, il fait doux, les cygnes du bassin ont reparu, et d'un seul coup j'ai conscience que je suis en train de vivre peut-être mes dernières semaines de fille seule, libre d'aller où je veux, de ne pas manger ce midi, de travailler dans ma chambre sans être dérangée. Je vais perdre définitivement la solitude. Peut-on s'isoler facilement dans un petit meublé, à deux. Et il voudra manger ses deux repas par jour. Toutes sortes d'images me traversent. Une vie pas drôle finalement. Mais je refoule, j'ai honte, ce sont des idées de fille unique, égocentrique, soucieuse de sa petite personne, mal élevée au fond. Un jour, il a du travail, il est fatigué, si on mangeait dans la chambre au lieu d'aller au restau. Six heures du soir cours Victor-Hugo, des femmes se précipitent aux Docks, en face du Montaigne, prennent ci et ça sans hésitation, comme si elles avaient dans la tête toute la programmation du repas de ce soir, de demain peut-être, pour quatre personnes ou plus aux goûts différents. Comment font-elles ? [...] Je n'y arriverai jamais. Je n'en veux pas de cette vie rythmée par les achats, la cuisine. Pourquoi n'est-il pas venu avec moi au supermarché. J'ai fini par acheter des quiches lorraines, du fromage, des poires. Il était en train d'écouter de la musique. Il a tout déballé avec un plaisir de gamin. Les poires étaient blettes au coeur, "tu t'es fait entuber". Je le hais. Je ne me marierai pas. Le lendemain, nous sommes retournés au restau universitaire, j'ai oublié. Toutes les craintes, les pressentiments, je les ai étouffés. Sublimés. D'accord, quand on vivra ensemble, je n'aurai plus autant de liberté, de loisirs, il y aura des courses, de la cuisine, du ménage, un peu. Et alors, tu renâcles petit cheval tu n'es pas courageuse, des tas de filles réussissent à tout "concilier", sourire aux lèvres, n'en font pas un drame comme toi. Au contraire, elles existent vraiment. Je me persuade qu'en me mariant je serai libérée de ce moi qui tourne en rond, se pose des questions, un moi inutile. Que j'atteindrai l'équilibre. L'homme, l'épaule solide, anti-métaphysique, dissipateur d'idées tourmentantes, qu'elle se marie donc ça la calmera, tes boutons même disparaîtront, je ris forcément, obscurément j'y crois. Mariage, "accomplissement", je marche. Quelquefois je songe qu'il est égoïste et qu'il ne s'intéresse guère à ce que je fais, moi je lis ses livres de sociologie, jamais il n'ouvre les miens, Breton ou Aragon. Alors la sagesse des femmes vient à mon secours : "Tous les hommes sont égoïstes." Mais aussi les principes moraux : "Accepter l'autre dans son altérité", tous les langages peuvent se rejoindre quand on veut.

Une nouvelle génération, donc, subit simplement l'état de choses ; elle ne se pose aucun vrai problème, et de la « libération » dont elle jouit, elle fait un usage à tous points de vue stupide. Quand cette jeunesse prétend qu'elle n'est pas comprise, la seule réponse à lui donner c'est qu'il n'y a justement rien à comprendre en elle, et que, s'il existait un ordre normal, il s'agirait uniquement de la remettre à sa place sans tarder, comme on fait avec les enfants, lorsque sa stupidité devient fatigante, envahissante et impertinente. Le soi-disant anticonformisme de certaines attitudes, abstraction faite de leur banalité, suit du reste une espèce de mode, de nouvelle convention, de sorte qu'il s'agit précisément du contraire d'une manifestation de liberté. Pour différents phénomènes envisagés par nous dans les pages précédentes, tels que par exemple le goût de la vulgarité et certaines formes nouvelles des mœurs, on peut se référer, dans l'ensemble, à cette jeunesse-là ; en font partie les fanatiques des deux sexes pour les braillards, les « chanteurs » épileptiques, au moment où nous écrivons pour les séances collectives de marionnettes représentées par les ye-ye sessions, pour tel ou tel « disque à succès » et ainsi de suite, avec les comportements correspondants. L'absence, chez ceux-là, du sens du ridicule rend impossible d'exercer sur eux une influence quelconque, si bien qu'il faut les laisser à eux-mêmes et à leur stupidité et estimer que si par hasard apparaissent, chez ce type de jeunes, quelques aspects polémiques en ce qui concerne, par exemple, l'émancipation sexuelle des mineurs et le sens de la famille, cela n'a aucun relief. Les années passant, la nécessité, pour la plupart d'entre eux, de faire face aux problèmes matériels et économiques de la vie fera sans doute que cette jeunesse-là, devenue adulte, s'adaptera aux routines professionnelles, productives et sociales d'un monde comme le monde actuel ; ce qui, d'ailleurs, la fera passer simplement d'une forme de nullité à une autre forme de nullité. Aucun problème digne de ce nom ne vient se poser.

As we said before, any attempt to restore a man’s inner strength in the camp had first to succeed in showing him some future goal. Nietzsche’s words, “He who has a why to live for can bear with almost any how,” could be the guiding motto for all psychotherapeutic and psychohygienic efforts regarding prisoners. Whenever there was an opportunity for it, one had to give them a why—an aim—for their lives, in order to strengthen them to bear the terrible how of their existence. Woe to him who saw no more sense in his life, no aim, no purpose, and therefore no point in carrying on. He was soon lost. The typical reply with which such a man rejected all encouraging arguments was, “I have nothing to expect from life any more.” What sort of answer can one give to that? “What was really needed was a fundamental change in our attitude toward life. We had to learn ourselves and, furthermore, we had to teach the despairing men, that it did not really matter what we expected from life, but rather what life expected from us. We needed to stop asking about the meaning of life, and instead to think of ourselves as those who were being questioned by life—daily and hourly. Our answer must consist, not in talk and meditation, but in right action and in right conduct. Life ultimately means taking the responsibility to find the right answer to its problems and to fulfill the tasks which it constantly sets for each individual. These tasks, and therefore the meaning of life, differ from man to man, and from moment to moment. Thus it is impossible to define the meaning of life in a general way. Questions about the meaning of life can never be answered by sweeping statements. “Life” does not mean something vague, but something very real and concrete, just as life’s tasks are also very real and concrete. They form man’s destiny, which is different and unique for each individual. No man and no destiny can be compared with any other man or any other destiny. No situation repeats itself, and each situation calls for a different response. Sometimes the situation in which a man finds himself may require him to shape his own fate by action. At other times it is more advantageous for him to make use of an opportunity for contemplation and to realize assets in this way. Sometimes man may be required simply to accept fate, to bear his cross. Every situation is distinguished by its uniqueness, and there is always only one right answer to the problem posed by the situation at hand.

Picasso’s quote at the head of this chapter is just about half right. Computers are not useless, but they’re still machines for generating answers, not posing interesting new questions. That ability still seems to be uniquely human, and still highly valuable. We predict that people who are good at idea creation will continue to have a comparative advantage over digital labor for some time to come, and will find themselves in demand. In other words, we believe that employers now and for some time to come will, when looking for talent, follow the advice attributed to the Enlightenment sage Voltaire: “Judge a man by his questions, not his answers.”6

Mormonism is sui generis—that is to say, it offers its own unique set of questions and answers for the world that overlaps with but is not identical to any other set of questions and answers, whether those posed by modern science or creedal Christianity. What this also means, however, is that while Mormonism is internally coherent, intellectually rewarding, spiritually satisfying, and theologically profound, when viewed solely through any other lens it will appear flawed, foolish, and even scandalous.

I am, as is surely apparent by now, a thing made up wholly of poses. In this I may not be unique, it may be thus for everyone, more or less, I do not know, or care. What I do know is that having lived my life in the awareness, or even if only in the illusion, of being constantly watched, constantly under scrutiny, I am all frontage; stroll around to the back and all you will find is some sawdust and a few shaky struts and a mess of wiring. There is not a sincere bone in the entire body of my text. I have manufactured a voice, as once I manufactured a reputation, from material filched from others. The accent you hear is not mine, for I have no accent. I cannot believe a word out of my own mouth.

Every murderer creates his own story. This story may be simple or elaborate, coherent or deeply fragmented. Serial murderers often leave signs and symbols at the crime scene—messages for the police to decipher. Notes, maps, images. The posing of the body, a unique modus operandi. The killer is the riddler extraordinaire, and his narrative—the story he wishes to tell—is the enigma he presents to the detective. Someone—perhaps Nietzsche—once said that those seen dancing were thought insane by those who could not hear the music. Our job is to find the killer’s music.

A dozen scientific journals turned down Shyh-Ching Lo’s studies for publication before the Journal of Tropical Medicine agreed to print his findings.155 Despite his impressive credentials and his prestigious post as a top military scientist, Dr. Lo’s attempts to find funding failed. Dr. Lo’s research posed a unique annoyance for Dr. Fauci. Because he was a top military doctor with his own laboratory, he could not be easily dismissed, bullied, or defunded.

Recognizing a supreme divinity did not . . . translate immediately into conceiving one universal God. Israelites first took YHWH/El as their own while sometimes continuing to worship other people's deities as well. God could be described as heading an assembly of divine beings, but the Lord also sentences its members to death for "showing favor to the wicked" (Ps. 82:2). The prophets frequently express both themes: God is both virtuous and unique. This characterization of a single God who upholds moral standards ("ethical monotheism") surfaced strongly in light of the theological and military problems that Assyria posed. Did that empire's devastating triumph discredit God for having betrayed or failed Israel? "No," answered the prophets. God rules the nations, disposes their affairs justly, and deploys foreign powers as agents to rebuke Israel's iniquities. By the sixth century, this conclusion had become axiomatic. Consoling the exiles, the anonymous "Second Isaiah" reverenced "The Creator.... who alone is God" and who will reduce Babylon for having shown Israel "no mercy" (Is. 45:18, 47:5, 6).

In the changing room later, I experience a different kind of warmth—the nakedness of a dozen women, all unashamed. These aren’t the posing bodies you find on the beach, dieted beyond all joy to be bikini-ready and tanned as an act of disguise. These are northern bodies, slack-bottomed and dimpling, with unruly pubic hair and the scars of cesareaen sections, chattering companionably in a language I don’t understand. They are a glimpse of life yet to come: a message of survival, passed on through the generations. It’s a message I rarely find in my buttoned-up home country, and I think about the times I’ve suffered silent furies at the treacheries of my own body, imagining them to be unique. We don’t know ourselves in context. But there is evidence of wintering here, freely shared like an exchange of precious gifts. That’s what you learn in winter: there is a past, a present, and a future. There is a time after the aftermath.

His desire to be different was a pose, an elaborate emotional defense mechanism, a way to seem unique and special to other people when he himself, emotionally, in his heart, did not feel all that unique or special.

The asana practice is extremely powerful and unique in design. In addition to improved flexibility, circulation, muscular strength and increased energy, and detoxification of the organs, each pose unblocks life force energy (prana) pathways in your body, reprograms your cellular DNA and connects us to our spiritual origin.

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Kaleidoscope Yoga: The universal heart and the individual self. We, as humanity, make up together a mosaic of beautiful colors and shapes that can harmoniously play together in endless combinations. We are an ever-changing play of shape and form. A kaleidoscope consists of a tube (or container), mirrors, pieces of glass (or beads or precious stones), sunlight, and someone to turn it and observe and enjoy the forms. Metaphorically, perhaps the sun represents the divine light, or spark of life, within all of us. The mirrors represent our ability to serve as mirrors for one another and each other’s alignment, reflecting sides of ourselves that we may not have been aware of. The tube (or container) is the practice of community yoga. We, as human beings, are the glass, the beads, the precious stones. The facilitator is the person turning the Kaleidoscope, initiating the changing patterns. And the resulting beauty of the shapes? Well, that’s for everyone to enjoy... Coming into a practice and an energy field of community yoga over and over, is a practice of returning, again and again, to the present moment, to the person in front of you, to the people around you, to your body, to others’ bodies, to your energy, to others’ energy, to your breath, to others’ breath. [...] community yoga practice can help us, in a very real, practical, grounded, felt, somatic way, to identify and be in harmony with all that is around us, which includes all of our fellow human beings.
 We are all multiple selves. We are all infinite. We are all universal selves. We are all unique expressions of the universal heart and universal energy. We are all the universal self. We are all one another. And we are all also unique specific individuals. And to the extent that we practice this, somatically, we become more and more comfortable and fluid with this larger, more cosmic, more inter-related reality. We see and feel and breathe ourselves, more and more, as the open movement of energy, as open somatic possibility. As energy and breath. This is one of the many benefits of a community yoga practice. Kaleidoscope shows us, in a very practical way, how to allow universal patterns of wisdom and interconnectedness to filter through us. [...] One of the most interesting paradoxes I have encountered during my involvement with the community yoga project (and it is one that I have felt again and again, too many times to count) is the paradox that many of the most infinite, universal forms have come to me in a place of absolute solitude, silence, deep aloneness or meditation. And, similarly, conversely and complimentarily, (best not to get stuck on the words) I have often found myself in the midst of a huge crowd or group of people of seamlessly flowing forms, and felt simultaneously, in addition to the group energy, the group shape, and the group awareness, myself as a very cleanly and clearly defined, very particular, individual self. These moments and discoveries and journeys of group awareness, in addition to the sense of cosmic expansion, have also clarified more strongly my sense of a very specific, rooted, personal self. The more deeply I dive into the universal heart, the more clearly I see my own place in it. And the more deeply I tune in and connect with my own true personal self, the more open and available I am to a larger, more universal self. We are both, universal heart and universal self. Individual heart and individual self. We are, or have the capacity for, or however you choose to put it, simultaneous layers of awareness. Learning to feel and navigate and mediate between these different kinds and layers of awareness is one of the great joys of Kaleidoscope Community Yoga, and of life in general. Come join us, and see what that feels like, in your body, again and again. From the Preface of Kaleidoscope Community Yoga: The Art of Connecting: The First 108 Poses

We are all multiple selves. We are all infinite. We are all universal selves. We are all unique expressions of the universal heart and universal energy. We are all the universal self. We are all one another. And we are all also unique specific individuals.

devant l’unique guichet ouvert – et on se plaint du chômage, ma pauvre dame ! – Police ! clamé-je pour endiguer les rouspétances. Débordée, exténuée, le front emperlé de sueur, la préposée chope la carte de matuche que je lui tends, la pose sur sa balance et me demande d’un ton machinal : – Tarif normal ? – Ce sont des réponses prioritaires, que je souhaite ! La môme observe ma brème, rosit de confusion. – Oh, excusez-moi ! En fin de journée, je suis complètement vannée, surtout par ces chaleurs. Il s’agit d’une brunette un rien

Failures as people: millions of Americans felt that this description fit them to a T. Seeking a solution, any solution, they eagerly forked over their cash to any huckster who promised release, the quicker and more effortlessly the better: therapies like “bioenergetics” (“The Revolutionary Therapy That Uses the Language of the Body to Heal the Problems of the Mind”); Primal Scream (which held that when patients shrieked in a therapist’s office, childhood trauma could be reexperienced, then released; John Lennon and James Earl Jones were fans); or Transcendental Meditation, which promised that deliverance could come if you merely closed your eyes and chanted a mantra (the “TM” organization sold personal mantras, each supposedly “unique,” to hundreds of thousands of devotees). Or “religions” like the Church Universal and Triumphant, or the Reverend Sun Myung Moon’s Unification Church, or “Scientology”—this last one invented by a science fiction writer, reportedly on a bet. Devotees paid cash to be “audited” by practitioners who claimed the power—if, naturally, you paid for enough sessions—to remove “trauma patterns” accreted over the 75 million years that had passed since Xenu, tyrant of the Galactic Confederacy, deposited billions of people on earth next to volcanoes and detonated hydrogen bombs inside those volcanos, thus scattering harming “body thetans” to attach to the souls of the living, which once unlatched allowed practitioners to cross the “bridge to total freedom” and “unlimited creativity.” Another religion, the story had it, promised “perfect knowledge”—though its adherents’ public meeting was held up several hours because none of them knew how to run the movie projector. Gallup reported that six million Americans had tried TM, five million had twisted themselves into yoga poses, and two million had sampled some sort of Oriental religion. And hundreds of thousands of Americans in eleven cities had plunked down $250 for the privilege being screamed at as “assholes.” “est”—Erhard Seminars Training, named after the only-in-America hustler who invented it, Werner Erhard, originally Jack Rosenberg, a former used-car and encyclopedia salesman who had tried and failed to join the Marines (this was not incidental) at the age of seventeen, and experienced a spiritual rebirth one morning while driving across the Golden Gate Bridge (“I realized that I knew nothing. . . . In the next instant—after I realized that I knew nothing—I realized that I knew everything”)—promised “to transform one’s ability to experience living so that the situations one had been trying to change or had been putting up with, clear up just in the process of life itself,” all that in just sixty hours, courtesy of a for-profit corporation whose president had been general manager of the Coca-Cola Bottling Company of California and a former member of the Harvard Business School faculty. A

A person au fait with the millenarian edict of knowing oneself does not need a tattoo, pierced ear, or gaudy neck chains to declare who they are. Eccentricity for its own sake is simply a boring fashion statement and not a thoughtful statement of what comprises a wholesome self. A self-poised person does not need to own a luxury car to determine their degree of self-worth. Nor does a self-determined person need to idolize celebrities, hate other people whom they do not wish to exemplify, or live vicariously through other people’s admirable deeds. A person with unique and contented self-identify does not flip through fashion magazines or scan the headlines of gossip magazines when loitering in the supermarket checkout stand. A person who contemplates the meaningfulness of their existence is not fixated with posing in other people’s raiment or observing other people’s nakedness. A person who knows who they are and realizes how to accomplish all of their life goals does not dally by people watching or become distracted by envying other people.

Most of the crowd spread their garments on the road, and others cut branches from the trees and spread them on the road. And the crowds that went before him and that followed him shouted, “Hosanna to the Son of David!…” —Matthew 21:8–9 (RSV) PALM SUNDAY: REMAINING FAITHFUL It’s graduation day at the University of Pittsburgh. It’s thrilling, watching the young men and women I’ve taught go forth and do all of the world’s work, but there’s a nagging disquiet. Like many weighty truths, their education is accompanied by an equally weighty lie. I’ve told my students they’re unique and capable of wonderful things (true); I didn’t warn them of the attendant difficulties that lay ahead. I’ve long stopped betting on their futures. Who am I to tell them about the odds of a successful life, the weird dance of hard work and good luck, the slings and arrows of outrageous fortune? Luckily, today is filled with smiles, flowing robes, hugs, funny hats. In ancient times such celebrations would be marked by palm fronds, like Jesus’ entrance into Jerusalem. And then is no different from now, where celebration can suddenly turn to trepidation, where young lives quickly discover that speaking the truth may lead to trouble, betrayal, or worse. But today they’ll throw their hats into the air with faith in the future. And when asked, I’ll pose with them for photos. Years from now they’ll wonder about the teacher with the gray hair and wan, anxious smile, who looks as if he might be praying. Lord, we often praise You one day, then betray You the next. Let us overcome our fickle nature and be faithful companions to You and our brothers and sisters. —Mark Collins Digging Deeper: Mt 21:1–11

Excavations at Harappa and Mohenjo Daro … have … unearthed statues, seals and figurines in naked meditative poses – sitting in what appears to be a lotus position or meditating in a standing kayotsarga position – poses used by later Tirthankaras iconography, and unique to the Jain tradition even today. Based on these seals, some historians have suggested a possibility that a philosophy of the purification of soul by ascetic and meditation practices existed at least 5000 years ago during the Indus Valley period.

Although Firestone’s acknowledgment that the personal (the unconscious sexual drives) is not only political but also more fundamental than the political — and indeed structurally prior to any political scenario (democratic, repressive, or revolutionary) makes for a serious and unique challenge and possible contribution to historical materialism, her use of the terminology of the natural/non-natural, in particular, ultimately poses more questions than answers.

Ce que cherchait Glenn Gould dans la musique de BACH, par son jeu staccatissimo - et les innombrables commentateurs ne l'ont pas vu - ce n'est rien d'autre que la lisibilité des voix contrapuntiques de ladite musique. En d'autres termes, Gould voulait rendre le plus nettement possible la spécificité de chacune des voix qui composent, par exemple, une fugue. La forme-fugue incarnant la quintessence de la musique du Kantor. Hélas, cela était impossible, comme c'est impossible pour tout instrument à clavier dont la nature sonore, l'identité sonore, est trop uniforme, le piano en tête ! L'orgue a bien quelques sonorités (jeux) à sa disposition, mais ce la ne suffit pas. La seule solution pour rendre aussi fidèlement que possible l'esprit contrapuntique de la musique de BACH, c'est de transcrire sa musique pour divers instruments ayant chacun une voix - une sonorité - très identifiable. C'est ce que j'ai modestement tenté par le moyen de diverses formations musicales (trios, quartets, quintets...) inventées spécialement à cette fin, savoir, redonner vie aux différentes voix du contrepoint. Un unique instrument ne pourra jamais même s'approcher de l'essence du contrepoint : il erre dans les limbes de l'harmonie et ne peut atteindre à aucune horizontalité - linéarité - des voix. Glenn Gould, cet anachorète des studios, n'a de cesse de chercher par quel biais technologique on pourrait rendre lisible ce fameux agencement des voix. Il se heurte à un problème de départ, insoluble : le son uniforme du piano. Ergo, cet instrument est sans aucun doute le dernier, avec le clavecin, qui convienne à la musique de BACH. Il existe, Dieu merci, d'autres compositeurs dont la musique ne pose pas le problème de la superposition de voix contrapuntiques purement linaires. L'ironie du sort voulut que Gould jouât du piano et ne goûtât pas Chopin, lequel était pourtant le seul qui a écrit - à ce jour - un musique qui épouse totalement la sonorité même du piano.

Stated simply, nobody had ever unearthed a work of genius with de Vere’s name stamped on it. Nor did we have an ad vivum painted portrait of Edward de Vere, only a seventeenth-century copy of a now lost circa-1575 portrait (artist unknown) that showed the earl posing beneath a wide-brimmed sugarloaf hat. A French cloak of gold braid (a proper dandy changed cloaks three times a day) was thrown over the left shoulder of a gold doublet uniquely tasseled at the wrist. Welbeck Abbey lent this portrait of de Vere to London’s National Portrait Gallery back in 1964, and for as long as I kept tabs on it, that portrait remained hidden inside an NPG storehouse in Wimbledon in spite of great public interest in de Vere. Was the NPG worried that tourists might flock like maenads to this dashing portrait of de Vere instead of ogling over the greatly unbeloved Chandos?

The portrait had been discovered in 1860 when Mr. William Oakes Hunt, the town clerk of Stratford, employed a visiting art expert named Simon Collins to examine a group of portraits long lodged inside the Hunt attic. These paintings were believed to have descended from the aristocratic Clopton family. Mr. Hunt recalled as a child using the portraits for archery practice, but by 1860 he’d become curious as to their value. When hired to appraise these attic portraits, Simon Collins had just finished the prestigious job of restoring Stratford’s world-famous funerary bust of Shakespeare that hovered like a putty-nosed wraith over the poet’s tomb in the chancel of Holy Trinity Church. Posed with pen and paper while sporting the pickdevant-styled pointy beard and up-brushed mustache popular from 1570 to 1600, the bust has long been championed as one of the most authentic likenesses of the poet; nevertheless, back in 1793 a curator named Edmond Malone had decided to whitewash the entire bust, which until then had been unique in portraying Shakespeare wearing a blood-red jerkin beneath a black sleeveless jacket.

Give a well-trained physicist a well-posed question about what quantum mechanics predicts in some specific situation, and they will come up with the uniquely correct answer. But the essence of the theory, its final correct formulation and its ultimate ontology, are still very much in dispute.

This year, however, we wish to reflect a unique cohort with a unique approach to the trip theme. This year, we wish to pose the theme as a question: what is more truthful, a painting or a photograph? We wish you to question the concept of truth—or disclosure—and investigate what it means to you and how you perceive and practise that truth. Instead of the photography and fine arts classes working on the same assignment separately, you’ll be working in pairs. Between the two of you, you will need to search deep within yourselves and decide which of your art forms is the most truthful. You will present your findings in the form of a 3,000-word essay due once you return from the trip, and you will later present your work at the prestigious Spearcrest end-of-year exhibition.

Accept the knowledge in front of you, but always listen to the knowledge inside of you.

Yoga should expand and liberate you – make you grow. Yoga should make you more you.

As a plumber in San Diego Hometown Plumbing, one would likely have extensive knowledge and experience in plumbing systems for residential, commercial, and industrial buildings in the San Diego area. This would include expertise in the installation, repair, and maintenance of pipes, water heaters, faucets, toilets, and other plumbing fixtures. San Diego plumbers would also be familiar with the unique challenges posed by the city's geography, such as the need for earthquake-resistant piping and water conservation measures due to the region's semi-arid climate. They may also be required to comply with local building codes and regulations, ensuring that plumbing systems are safe and up to code. In short, a plumber in San Diego would play a critical role in ensuring that homes and businesses in the area have access to safe and reliable water and sanitation services.

In the changing room later, I experience a different kind of warmth---the nakedness of a dozen women, all unashamed. These aren't the posing bodies you find on the beach, dieted beyond all joy to be bikini-ready and tanned as an act of disguise. These are northern bodies, slack-bottomed and dimpling, with unruly pubic hair and the scars of cesareaen sections, chattering companionably in a language I don't understand. They are a glimpse of life yet to come: a message of survival, passed on through the generations. It's a message I rarely find in my buttoned-up home country, and I think about the times I've suffered silent furies at the treacheries of my own body, imagining them to be unique. We don't know ourselves in context. But there is evidence of wintering here, freely shared like an exchange of precious gifts.

We must take literally what vision teaches us: namely, that through it we come in contact with the sun and the stars, that we are everywhere all at once, and that even our power to imagine ourselves elsewhere—"I am in Petersburg in my bed, in Paris, my eyes see the sun"—or to intend real beings wherever they are, borrows from vision and employs means we owe to it. Vision alone makes us learn that beings that are different, "exterior," foreign to one another, are yet absolutely together, are "simultaneity"; this is a mystery psychologists handle the way a child handles explosives. Robert Delaunay says succinctly, "The railroad track is the image of succession which comes closest to the parallel: the parity of the rails." The rails converge and do not converge; they converge in order to remain equidistant down below. The world is in accordance with my perspective in order to be independent of me, is for me in order to be without me, and to be the world. The "visual quale" gives me, and alone gives me, the presence of what is not me, of what is simply and fully. It does so because, like texture, it is the concretion of a universal visibility, of a unique space which separates and reunites, which sustains every cohesion (and even that of past and future, since there would be no such cohesion if they were not essentially relevant to the same space). Every visual something, as individual as it is, functions also as a dimension, because it gives itself as the result of a dehiscence of Being. What this ultimately means is that the proper essence of the visible is to have a layer of invisibility in the strict sense, which it makes present as a certain absence...There is that which reaches the eye directly, the frontal properties of the visible; but there is also that which reaches it from below—the profound postural latency where the body raises itself to see—and that which reaches vision from above like the phenomena of flight, of swimming, of movement, where it participates no longer in the heaviness of origins but in free accomplishments. Through it, then, the painter touches the two extremities. In the immemorial depth of the visible, something moved, caught fire, and engulfed his body; everything he paints is in answer to this incitement, and his hand is "nothing but the instrument of a distant will." Vision encounters, as at a crossroads, all the aspects of Being... There is no break at all in this circuit; it is impossible to say that nature ends here and that man or expression starts here. It is, therefore, mute Being which itself comes to show forth its own meaning. Herein lies the reason why the dilemma between figurative and nonfigurative art is badly posed; it is true and uncontradictory that no grape was ever what it is in the most figurative painting and that no painting, no matter how abstract, can get away from Being, that even Caravaggio's grape is the grape itself. This precession of what is upon what one sees and makes seen, of what one sees and makes seen upon what is—this is vision itself.

The perpetual nature of colleges and universities makes endowment management one of the investment world’s most fascinating endeavors. Balancing the tension between preserving long-run asset purchasing power and providing substantial current operating support provides a rich set of challenges, posing problems unique to endowed educational institutions.

Brett and Alex Harris posed serious, exciting questions to our generation in their book, Do Hard Things: Could it be teenagers today are faced with a unique opportunity to do hard things—not just as individuals, but as a generation? And not just any hard things but big, history-shaping ones?… What is possible when a generation stops assuming that someone else will take care of the brokenness in the world—or that someone else will capitalize on current opportunities—and realizes that they are called to take action?

November 13, 2024 Pests can be more than a nuisance; they pose serious risks to health, property, and peace of mind. While DIY solutions may offer quick fixes, professional pest control services provide lasting solutions that protect homes and businesses. Here’s why investing in pest control experts is crucial for long-term safety and comfort. Customized Pest Control Solutions Each pest problem is unique, requiring tailored solutions. Professional pest control experts assess the situation and implement strategies based on the specific type of infestation, the property’s layout, and potential sources of pest entry. This targeted approach not only ensures effective removal but also prevents future infestations. Advanced Pest Control Techniques and Tools Professional pest control companies stay updated with the latest methods, using Eco-friendly chemicals and advanced equipment to safely eliminate pests. Unlike over-the-counter products, professional-grade treatments are designed to be more effective, posing minimal risk to people, pets, and the environment. Safety and Compliance Pest control professionals are trained to handle hazardous chemicals safely. They understand the correct dosages and application methods, minimizing exposure to harmful substances. Additionally, professional services comply with local health and safety regulations, ensuring that pest control practices meet industry standards. Expert Identification and Prevention Different pests require different treatment approaches. Professionals can accurately identify pest species and understand their behaviors, helping to develop targeted treatment plans. This knowledge allows experts to address the root cause of infestations, offering preventive measures that keep pests at bay. Cost-Effective Long-Term Solution While DIY pest control may seem affordable, it often leads to repeated treatments and escalating costs. Professional pest control services offer long-lasting results, saving you from future expenses related to recurring infestations. By investing in expert solutions, you save time, money, and effort in the long run. Protects Health and Property Certain pests carry diseases and can compromise structural integrity. Termites, for example, can cause extensive damage to wooden structures, while rodents and cockroaches spread harmful bacteria. Hiring professionals for pest control ensures your home or business remains a safe and healthy environment. Guaranteed Results and Peace of Mind Professional pest control companies offer warranties and guarantees, giving you peace of mind knowing that if pests return within a certain period, follow-up treatments are covered. This reliability and accountability set professional pest control apart from DIY approaches. Key Takeaways Hiring pest control experts is essential to ensure a safe, pest-free environment. Professional pest control services offer customized solutions, advanced tools, safety, cost-effectiveness, and guaranteed results. By choosing experts, you protect your health, property, and peace of mind.”Our pest control services are tailored to meet the specific needs of your home or business.