Utrecht Quotes

I’ve given up on Lulu before. In Utrecht. In Mexico. But that felt like surrendering. Like it was me I was really giving up on. This feels different, somehow. Like maybe Lulu brought me to this place, and for the first time in a long time, I’m on the cusp of something real. Maybe this is the point of it all. Maybe this is where the road is meant to end. I think of the postcards I left in her suitcase. I’d written sorry on one of them. Only now do I understand what I really should’ve written was thank you. “Thank you,” I say quietly to the empty house. I know she’ll never hear it, but somehow that seems besides the point.

All Jews must be out of the German-occupied countries before July 1. Between April 1 and May 1 the province of Utrecht must be cleaned out [as if the Jews were cockroaches]

A Dr van 't Hoff of the veterinary college at Utrecht... finds it a less arduous task to mount Pegasus (evidently borrowed from the veterinary school) and to proclaim in his La Chemie dans l' espace how, during his bold fight to the top of the chemical Parnassus, the atoms appeared to him to have grouped themselves together throughout universal space. ... I should have taken no notice of this matter had not Wislicenus oddly enough written a preface to the pamphlet, and not by way of a joke but in all seriousness recommended it a worthwhile performance.

We have both been talking about you. Cosette loves you so dearly! You must not forget that you have a chamber here, we want nothing more to do with the Rue de l'Homme Armé. We will have no more of it at all. How could you go to live in a street like that, which is sickly, which is disagreeable, which is ugly, which has a barrier at one end, where one is cold, and into one cannot enter? You are to come and install yourself here. And this very day. Or you will have to deal with Cosette. She means to lead us all by the nose, I warn you. You have your own chamber here, it is close to ours, it opens on the garden; the trouble with the clock has been attended to, the bed is made, it is all ready, you have only to take possession of it. Near your bed Cosette has placed a huge, old, easy-chair covered with Utrecht velvet and she has said to it: 'Stretch out your arms to him.' A nightingale comes to the clump of acacias opposite your windows every spring. In two months more you will have it. You will have its nest on your left and ours on your right. By night it will sing, and by day Cosette will prattle. Your chamber faces due South. Cosette will arrange your books for you, your Voyages of Captain Cook and the other,— Vancouver's and all your affairs. I believe that there is a little valise to which you are attached, I have fixed upon a corner of honor for that. You have conquered my grandfather, you suit him. We will live together. Do you play whist? you will overwhelm my grandfather with delight if you play whist. It is you who shall take Cosette to talk on the days when I am at the courts, you shall give her your arm, you know, as you used to, in the Luxembourg. We are absolutely resolved to be happy. And you shall be included in it, in our happiness, do you hear, father? Come, will you breakfast with us to-day?" "Sir," said Jean Valjean, "I have something to say to you. I am an ex-convict.

Baarn, 5 July 1964: 'On the train to Utrecht I was suddenly overwhelmed and enormously moved by a sky full of clouds at different levels. I experienced a sense of space and three-dimensionality such as I'd not experienced for a long time. It's possible to suddenly become aware of these things, even in an overpopulated country like Holland. Provided that you are looking up, you'll suddenly see that timeless and unbounded eternity. Do you think it silly, or can you imagine what I mean?

They are overturning chests and tipping out their contents. They scatter across the floor, letters from Popes, letters from the scholars of Europe: from Utrecht, from Paris, from San Diego de Compostela; from Erfurt, from Strassburg, from Rome. They are packing his gospels and taking them for the king’s libraries. The texts are heavy to hold in the arms, and awkward as if they breathed; their pages are made of slunk vellum from stillborn calves, reveined by the illuminator in tints of lapis and leaf-green.

Rauter, some German bigwig, recently gave a speech. “All Jews must be out of the German-occupied territories before July 1. The province of Utrecht will be cleansed of Jews [as if they were cockroaches] between April 1 and May 1, and the provinces of North and South Holland between May 1 and June 1.” These poor people are being shipped off to filthy slaughterhouses like a herd of sick and neglected cattle. But I’ll say no more on the subject. My own thoughts give me nightmares! One good piece of news is that the Labor Exchange was set on fire in an act of sabotage. A few days later the County Clerk’s Office also went up in flames. Men posing as German police bound and gagged the guards and managed to destroy some important documents.

Almost all our historical teaching was on this level. History was a series of unrelated, unintelligible but—in some way that was never explained to us—important facts with resounding phrases tied to them. Disraeli brought peace with honour. Clive was astonished at his moderation. Pitt called in the New World to redress the balance of the Old. And the dates, and the mnemonic devices! (Did you know, for example, that the initial letters of “A black Negress was my aunt: there’s her house behind the barn” are also the initial letters of the battles in the Wars of the Roses?) Bingo, who “took” the higher forms in history, revelled in this kind of thing. I recall positive orgies of dates, with the keener boys leaping up and down in their places in their eagerness to shout out the right answers, and at the same time not feeling the faintest interest in the meaning of the mysterious events they were naming. “1587?” “Massacre of St. Bartholomew!” “1707?” “Death of Aurangzeeb!” “1713?” “Treaty of Utrecht!” “1773?” “The Boston Tea Party!” “1520?” “Oo, Mum, please, Mum—” “Please, Mum, please, Mum! Let me tell him, Mum!” “Well; 1520?” “Field of the Cloth of Gold!” And so on.

Recalling St. Paul’s command to Timothy (2 Tim. 4:1–5) to preach the truth in season and out of season, “For the time is coming when people will not endure sound teaching, and having itching ears they will accumulate for themselves teachers to suit their own likings, and will turn away from listening to the truth and wander into myths

Colofon Van Dale Groot woordenboek Engels-Nederlands © 2014 Van Dale Uitgevers, Utrecht/Antwerpen De merknaam Van Dale is voor alle publicaties van Van Dale Uitgevers als merknaam beschermd. Alle rechten voorbehouden. Niets uit deze data mag worden verveelvoudigd, opgeslagen in een geautomatiseerd gegevensbestand, of openbaar gemaakt,

100%原版制作學历證书【+V信1954 292 140】《乌特勒支大学學位證》Universiteit Utrecht

100%原版制作學历證书【+V信1954 292 140】《乌特勒支应用科学大学學位證》Hogeschool van Utrecht

On many inscriptions we find the spirits combined with gods, like to the Matrae Suleis (CIL 13, 31171), to Silvanus and Diana (CIL 13, 8492), and to the Ambiomarc(i)ae (CIL 13, 7789). Elsewhere we see names that could be those of female land spirits. The Alaferhuiae are designated as “nymphs” (CIL 13, 7862), and Lobbo is called genius on stone tablets found in Utrecht. Other gods would seem to fall into the category of household spirits rather than that of land spirits. This is the case with the Matres Aufaniae (CIL 13, 8021), who, on an ex-voto of L. Maiorus Cogitatus, are combined with the guardian land spirits, tutelae loci (CIL 13, 6665), although the fania element of the name is assumed to have the meaning “swamp” (as in English “fen”). Some inscriptions reflect elements of the landscape, such as Sulevia with regard to the mountain (CIL 3, 1601 and 2, 1181), and the Junoniae (CIL 13, 8612) became, as we know, fairies in the Middle Ages, as did the Campestres (CIL 7, 1084).

Arnhem fell and Utrecht, only twenty-two miles from Amsterdam.

Worse still, a long list of Dutch painters all seemed to be named Vermeer or Van Der Meer or something nearly identical. In Haarlem, two landscape painters were both named Jan Van Der Meer. Which was the father and which the son? What about the Utrecht painter named Johannes Van Der Meer? Was he the same person as the Delft artist named Johannes Vermeer, who painted ladies reading letters? No one knew, and not many cared.

The Reformation's splintering of Western Christendom into competing religious polities--each with its own preferred forms and norms of religious governance--led to religious warfare and persecution, on the one hand, and to corresponding movements toward religious freedom, on the other. In the 1570's, for example, the Spanish monarch Philip II (1527-1598), who was also Lord of the Netherlands, ordered a bloody inquisition and eventually declared war against the growing population of Dutch Protestants, ultimately killing thousands of them and confiscating huge portions of private property. Phillips's actions sparked a revolt by the seven northern provinces of the Netherlands, who relived heavily on Calvinist principles of revolution. Presaging American developments two centuries later, these Dutch revolutionaries established a confederate government by the Union of Utrecht of 1579, which required that "each person must enjoy freedom of religion, and no one may be persecuted or questioned about his religion." In 1581 the confederacy issued a declaration of independence, called the Act of Abjuration, invoking "the law of nature" and the "ancient rights, privileges, and liberties" of the people in justification of its revolutionary actions. When the war was settled, each of the seven Dutch provinces instituted its own constitution. These provincial constitution were among the most religiously tolerant of the day and helped to render the Netherlands both a haven for religious dissenters from throughout Europe and a point of departure for American colonists, from the Mayflower Pilgrims of 1620 onward. When later comparing this sixteenth-century Dutch experience with the eighteenth-century American experience, American founder John Adams wrote: "The Originals of the two Republicks are so much alike, that the History of one seems but a Transcript from that of the other.

Pliny considered the water people and he decided they were not worth the bother of conquering. Fish, he wrote, was all they had.1 Seven centuries later opinions had not much changed. Radbodo, Bishop of Utrecht, was most uncharitable about the Frisians, the people of these marshes: he wrote that they lived in water like fish and they rarely went anywhere except by boat. They were also crude, barbarous and remote: sodden provincials.

Als ik een boek les, dan plaats ik de scènes die zich binnen een huisakmer afspelen altijd in een voor mij bekende huisakmer. Hoe goed de schrijver de ruimte ook beschrijft, wat er in de kast staat en waar de keuken is en hoe de klok tikt, het wordt een variatie op een kamer die ik zelf van binnen ken. De huiskamer die ik in boeken zag, was altijd die van mijn ouders, de huiskamer waar ik in opgroeide. Daar vond Hersenschimmen van Bernlef plaats, daar zag ik een kleine Martin Bril lopen wanneer hij het over zijn jeugd had. De huiskamer die ik zie in de boeken die ik nu lees, is in Utrecht. Misschien is dat alles wat thuis zijn is.

The Swiss current of Reformed theology of Francis Turretin and Johann Heinrich Heidegger differed from the French approach exemplified by the Academy of Saumur. The northern German Reformed line of Bremen or of the Middle-European Herborn Academy differed from that of the Franeker theologians in the tradition of William Ames. At Leiden, the Cocceian or federalist approach was not identical with the Voetian project at Utrecht. Likewise, the British variety of Reformed theology (John Owen, Richard Baxter), with all its diversity, and the several types of Reformed teaching on the Continent each had an emphasis of their own. Methodologically, this means that we no longer can canonize Geneva, or contrast a non-scholastic Calvin with the later scholastic Calvinists as if they represented a uniform movement.

Online community, between people who have usually never met and share only select aspects of their lives, presumes inclusion and belonging through communicational modes that borrow from successful real-life intimacy. It prioritizes openness and transparency, encourages emotional response (albeit in a limited way through, for example, Facebook’s ever-powerful ‘like’ button), and claims to promote consensus. This rhetoric of openness and sharing—a presumption of egalitarian transparency—is inherent in the corporate mantra of Google (‘Do no evil’), Facebook (‘making the Web more social’), and Flickr-Yahoo (‘Share your pictures, watch the world’). Yet just as inner-city windows might present an illusion of togetherness in which isolation is actually the norm, this presumed openness of virtual communities hides the fact that inclusion in social media can be fickle and conditional; digital citizenship hides multiple power dynamics and relations,not all of which are explicitly stated. Whereas there has been some discussion of the meanings of digital citizenship (to mean the accepted norms of appropriate, responsible technology use), online ‘community’ is invoked as a given. The Professor of Media Studies at Utrecht University, José van Dijck, refers in her discussion of social media’s history to ‘community function’ and ‘community character’; ‘community collectivism’ and ‘community utilization’; and to ‘community’ itself as being innovative, organizational, self-selecting, and open. But community, like citizenship, carries an enormous functional, symbolic, and practical weight. What kinds of ‘community’ are being forged online, and how do they impact on self-esteem, a sense of belonging, and self-identity? How does online community differ from offline community, and how and why does loneliness result?

Ik ben een fervent aanhanger van Hans Klok, Hans Kazàn, Nostradamus, Jomanda en Flipje te Tiel en verder ook nog het UMC te Utrecht. Alstublieft, Derk Wiersum, Amsterdam, 1975-2019, Amsterdam, huppakee, daar gaan we dan!

Social learning is widespread in animals and may continue well beyond the point at which it started. For example, as a student I worked in a laboratory in Utrecht where one scientist regularly caught monkeys out of a large group with a net. At first, the monkeys gave warning calls whenever they saw him approach with his dreadful net, but later they also did so when he only walked by. Still later, years after his research had ceased, I noticed that monkeys too young to have known the threat he once posed alarm-called for this man, and for no one else. They must have deduced from the reaction of their elders that he was not to be trusted. I recently heard that the group kept this alarm-call tradition up for decades, still always aimed at the same person!

13 Keer de Salsa met Samba, uit Utrecht, Wageningen.

I blame it on a fundamental misunderstanding of how our environment shapes our behavior. It leads to a phenomenon that Dutch sleep researchers at Utrecht University call “bedtime procrastination.” We put off going to bed at the intended time because we prefer to remain in our current environment—watching a late-night movie or playing video games or cleaning the kitchen—rather than move to the relative calm and comfort of our bedroom. It’s a choice between competing environments.

Key to the Pronunciations This dictionary uses a simple respelling system to show how entries are pronounced, using the symbols listed below. Generally, only the first of two or more identical headwords will have a pronunciation respelling. Where a derivative simply adds a common suffix such as -less, -ness, or -ly to the headword, the derivative may not have a pronunciation respelling unless some other element of the pronunciation also changes. as in hat //, fashion // as in day //, rate // as in lot //, father //, barn // as in big // as in church //, picture // as in dog //, bed // as in men //, bet //, ferry // as in feet //, receive // as in air //, care // as in soda //, mother /, her // as in free //, graph //, tough // as in get //, exist // as in her //, behave // as in fit //, women // as in time /t/, hire //, sky // as in ear //, pierce // as in judge //, carriage // as in kettle //, cut //, quick // as in lap //, cellar //, cradle // as in main //, dam // as in need //, honor //, maiden // as in sing //, anger // as in go //, promote // as in law //, thought //, lore // as in boy //, noisy // as in wood //, sure // as in food //, music // as in mouse //, coward // as in put //, cap // as in run //, fur //, spirit // as in sit //, lesson //, face // as in shut //, social // as in top //, seat //, forty // as in thin //, truth // as in then //, father // as in very //, never // as in wait //, quit // as in when //, which // as in yet //, accuse // as in zipper //, musician // as in measure //, vision // Foreign Sounds as in Bach // as in en route //, Rodin / / as in hors d’oeuvre //, Goethe // as in Lully //, Utrecht // Stress Marks Stress (or accent) is represented by marks placed before the affected syllable. The primary stress mark is a short, raised vertical line // which signifies that the heaviest emphasis should be placed on the syllable that follows. The secondary stress mark is a short, lowered vertical line // which signifies a somewhat weaker emphasis than on the syllable with primary stress. Variant Pronunciations There are several ways in which variant pronunciations are indicated in the respellings. Some respellings show a pronunciation symbol within parentheses to indicate a possible variation in pronunciation; for example, in sandwich //. Variant pronunciations may be respelled in full, separated by semicolons. The more common pronunciation is listed first, if this can be determined, but many variants are so common and widespread as to be ofequal status. Variant pronunciations may be indicated by respelling only the part of the word that changes. A hyphen will replace the part of the pronunciation that has remained the same. Note: A hyphen sometimes serves to separate syllables where the respelling might otherwise look confusing, as at reinforce //.

The research will involve quantifying responses to a series of drawing tasks. All participants in the study will be female, roughly between the ages of twenty and twenty-two. In 1990, at the time of the war, they would have been between four and six years old. I will use Piaget’s model of the preoperational stage of childhood development to limit the study’s grouping parameters. From Utrecht in Chicago, I bought enough art supplies to quantify their qualitative responses. Each participant must complete the same tasks: First, mix a color that represents how she remembers the invasion as a child. Second, draw her first memory of the invasion. Third, draw the objects around her during the invasion. The study will use projective drawing tasks to elicit and examine the nonverbal mental schema of the subjects, all of whom lived in Kuwait throughout the invasion and eventual liberation. The results will be measured for repetition of color, image, and symbol (CIS). I hope to find the answer to these questions from these young adults: Can childhood memories of the 1990 invasion be more accurately recalled using nonverbal, rather than verbal, communication skills? If so, do the recollections contain patterns of color, imagery, and symbols?

He even went so far as to quote from the declaration Hitler made at the time: “For more than two decades the Jewish-Bolshevik power-holders in Moscow have been trying to set not only Germany, but all of Europe, on fire . . .”6

My grandfather had one forest. He did not need a weasel trap for the marten.

This almost miraculous performance was due to the working of the balance of power, which here produced a result which is normally foreign to it. By its nature that balance effects an entirely different result, namely, the survival of the power units involved; in fact, it merely postulates that three or more units capable of exerting power will always behave in such a way as to combine the power of the weaker units against any increase in power of the strongest. In the realm of universal history balance of power was concerned with states whose independence it served to maintain. But it attained this end only by continuous war between changing partners. The practice of the ancient Greek or the Northern Italian city-states was such an instance; wars between shifting groups of combatants maintained the independence of those states over long stretches of time. The action of the same principle safeguarded for over two hundred years the sovereignty of the states forming Europe at the time of the Treaty of Minster and Westphalia (1648). When, seventy-five years later, in the Treaty of Utrecht, the signatories declared their formal adherence to this principle, they thereby embodied it in a system, and thus established mutual guarantees of survival for the strong and the weak alike through the medium of war. The fact that in the nineteenth century the same mechanism resulted in peace rather than war is a problem to challenge the historian. The entirely new factor, we submit, was the emergence of an acute peace interest. Traditionally, such an interest was regarded as outside the scope of the state system. Peace with its corollaries of crafts and arts ranked among the mere adornments of life. The Church might pray for peace as for a bountiful harvest, but in the realm of state action it would nevertheless advocate armed intervention; governments subordinated peace to security and sovereignty, that is, to intents that could not be achieved otherwise than by recourse to the ultimate means. Few things were regarded as more detrimental to a community than the existence of an organized peace interest in its midst. As late as the second half of the eighteenth century, J. J. Rousseau arraigned trades people for their lack of patriotism because they were suspected of preferring peace to liberty. After 1815 the change is sudden and complete. The backwash of the French Revolution reinforced the rising tide of the Industrial Revolution in establishing peaceful business as a universal interest. Metternich proclaimed that what the people of Europe wanted was not liberty but peace. Gentz called patriots the new barbarians. Church and throne started out on the denationalization of Europe. Their arguments found support both in the ferocity of the recent popular forms of warfare and in the tremendously enhanced value of peace under the nascent economies.

Why the hatred of Christianity? The answer was easy to find. Since they knew that their myth was their own creation, they believed that Christians were also following a self-created myth. The Christian “myth,” however, acknowledged something higher than the German nation and people. From the national standpoint of the new pagans, belief in a God who is above the world and above all nations appeared to be disloyal. This, the bishop held, accounted for the mistrust of Christians, the belief that they were unwilling to cooperate with their fellow citizens in the rebuilding of their nation. That was why there were so many efforts to exclude Christianity from public life and the education of the young.

It is right and beneficial to call attention to this fact when appropriate. Catholics should not pessimistically put their hands in their pockets. It is our holy task to work especially for: • maintaining the purity of supernatural truth; • justice in all areas of human life; • freedom of the Church to fulfill her sacred tasks.

Freedom and authority are both fundamental principles of human communal life,” he said. “Both find their foundation and their ruling principle in God. When this foundation is misunderstood and misused, there will always be a misuse of freedom and authority.

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