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ellauri024.html on line 379: Jyrki Nummi (1953), raateleva lammas, oli huolissaan Arska Kinnusen aforistisuudesta. Aika lyhytsanainen se koittaa ollakin, se on sillä ihan maneeri. Se on epäsosiaalista ja salamielistä. Anaalista suorastan. Ei tahdo näyttää kortteja. Vähän kuin kakka, jota pidättää liian kauan, tulee lopulta vaivoin kovina pikku tsevaptsitseinä. Se kuulemma johtuu latinasta. Entäs sitten mä, jolla oli pitkä latina. Siihen nähden tää on kyllä jo pitkä lätinä.
ellauri024.html on line 719: Pahempa seuraa ellen erehdy, Arska tarjoo komiikan sankarin mallixi jotain Rokan kaltasta vizailevaa tappajaa, joka ei ammu ihmisiä vaan vihollisia. Irtopäitä lentelee, verta ja suolenpätkiä. Kazoo kuin Indiana Jones hölmistyneenä huvittavaa veiziä heiluttavaa rättipää pelleä, vetää rivollin ja ampuu sen hengiltä suoralta kädeltä. Ryhmy ja Romppainen. Asterix ja Obelix. El Zorro ja kenraali Xavier. Jerry Cotton ja Phil Decker. Batman ja Robin. Tintti ja Kapteeni Kapu. Puovo Lipponen ja Kalle Kustaa Korkki. Mikki ja Hessu. Ilmiselvä sankari. Yhdellä ainoalla vantteran jalkansa potkaisulla kenraali lennätti miehen läpi seinäpaneelin. Mies lensi kuin tikkapelin tikka. Miehessä on ainesta lentäjäxi, kenraali huomautti. Revi siitä huumoria.
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ellauri024.html on line 764: Arskan miälest komiikka ja huumori on skådespeliä, josta ei tule mitään ilman yleisöä. Ehkä susta, musta voi niitä käteenkin vetää. Yxityinen hauska ja oma elekieli on autistillekin mahdollista, koska ollaan monta monessa. Meitä on siinä poikia, vähintään yliminä, minä ja se. Voi hihittää izexeen kuin Klamydian laivan kapteeni. Siitä voi tulla kyllä väärinkäsityxiä merellä.
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ellauri024.html on line 868: Texasilainen trikoopipo muka baptistipastori hupparissa, suunnillen Paulin ikäinen nulkki, ahdistelee naisia aborttiklinikoiden liepeillä peukun kokosella kumisikiöllä ja ellon näkösillä nallekarhuilla, joissa on sydänääninauhoite. Vaaleansininen karhu poikasikiöille, kovemmalla sydänäänellä, pojat on aina kovaäänisempiä.
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ellauri024.html on line 1007: Kapteenin pakasta puuttui kortteja.
ellauri024.html on line 1009: Kelvoton siis on kapteeni tuo
ellauri024.html on line 1012: Jos kapteeni kapteeni on entinen
ellauri024.html on line 1018: Kun kapteeni Teppo-Raimo lähti eläkkeelle, Eskin virka (no, tehtävä) siirretiin tuotantotalouteen osaxi työpsykologiaa. Sielunpaimen palaa Eino Kailan tielle. Se onkin ollut aina kiinnostuneempi filosofian sielunhoidollisista aspekteista kuin systemaattisista, niin systeemifilosofi kuin onkin. Lujaapierevän mustavalkoista valokuvaa seinällä se saa siellä kazella. Kohta roikkuu siinä ize vierellä. Tapettuna tapettiin.
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ellauri025.html on line 75: Pariisissa Tuomas kävi lukuisia oppiriitoja toisaalta arabialaisia aristoteelikkoja ja toisaalta Platonin ja Augustinuksen oppeja kannattaneita vastaan. Arabialaiset aristoteelikot kannattivat kahden totuuden oppia, jonka mukaan teologinen ja filosofinen totuus voivat olla erilaisia. Alternatiivisia totuuxia siis. Tuomas vastusti tätä jyrkästi. Platonistit taas katsoivat Platonin tavoin, että ”sielu on kuin kalkkilaivan kapteeni”. Tuomas kannatti sen sijaan aristoteelista ajatusta siitä, että sielu on ruumiin muoto – latinaksi forma, eli sen kvidditeetti. Quid pro quo.
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ellauri025.html on line 867: No jos ei pysty lukemaan edes Kotiliettä, on syytä paniikkiin. Samana vuonna 2002 mä täytin 50 ja tajusin, et tää on nyt tässä. Kesällä ajelin Darwinissa yxinäni, jos wallabeja ei lasketa. Yhden yli ajoinkin kaappiautolla yöpimeässä. Budgerigaita räpistel puissa kuin varpusia kotona. Mezä tuoksui eukalyptuspastillilta. Kuin olisi apteekissa retkellä. Hilpeänä ajelin kuin Hilding matkailuautossa, en tosin juonut. Radiosta soi australialainen tanssibändimusiikki. No ei, ei se ollut päällä.
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ellauri026.html on line 225: The idea is there, but all the lingering emphasis in the original has been smoothed away. This, too, unfortunately, is typical of the whole. I have said that Wilson’s translation reads easily, and it does, like a modern novel: at shockingly few points does one ever need to stop and think. There are no hard parts; no difficult lines or obscure notions; no aesthetic arrest either; very little that jumps out as unusual or different. Wilson has set out, as she openly confesses, to produce an Odyssey in a “contemporary anglophone speech,” and this results in quite a bit of conceptual pruning. If you wait for the “Homeric tags,” the phrases that contained so much Greek culture they have been quoted over and over again by Greeks ever since—well, you are apt to miss them as they go by. A famous one occurs in book 24, when Odysseus and Telemachus are about to go into battle together: Odysseus tells Telemachus not to disgrace him, and Telemachus boasts that he need not fear. Laertes, Odysseus’s father, exclaims (Wilson’s translation), “Ah, gods! A happy day for me! My son and grandson are arguing about how tough they are!”
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ellauri026.html on line 298: Rakkaus ja ystävyys on sen mielestä myös tyhmyyttä, tykätään toisesta eikä nähdä sen vikoja. Vanha mieskin tykkää vanhasta vaimosta. Onpas typerää, vaikka kilttiä. Ollaan hyvänahkaisia hölmöjä. Ja sama pätee vielä enemmän avioliitosta. Good God! Erasmus huutaa kuin Captain Hastings. Avioeroja tulisi päivittäin, ellei aviopuolisot syyllistyisi mielistelyyn, apinamaisuuteen, hellyyteen, tietämättömyyteen, ja teeskentelyyn, kaikki tyhmyyden kamuja. Ei tulisi naimakauppoja, jos mies tajuaisi miten monia sen säveä pikku kultu on kiksauttanut ennen papin aamenta. Tai siltä ei jäisi huomaamatta vaimon temput avioliiton aikana. Typerä aisankannattaja. (Erasmuskin kyllä nuoli aisaa mielellään. Oli sekin sevverran typerä.)
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ellauri028.html on line 91: Nää matkakirjeet on niin hulvattomat, että niitä on ihan turha mun alkaa repostella. Lukekaa ize, ei siihen kauan mene. Ihan samat pointit kuin mulla, paljon kärkevämmin esitettynä. Välillä naurattaa pakosta, välillä vaan suututtaa, niinkuin varmaan suututti Mark Twainia. Kade jumala oli vienyt siltä vaimon sekä tyttären. Väärää puutahan se haukkuu sikäli, että ko. kiivaan jumalan on apinat ize tehneet omaxi kuvaxeen. Termiittiapinat on jälleen kerran syylliset. Jos nekään, eihän Darwinilla ole hyviä eikä pahoja, on vaan voittajia ja luusereita. Darwinia ei vois vähempää kiinnostaa kuka kuolee ja kuka jää voittajana kentälle. EKV. EVVK. Kiinnos. Huonot häviäjät kiivastuvat, se on vain luonnollista. Minäkö en tietäisi. Tuttu, juttu, sanoi Natashan lentokapteeni.
ellauri028.html on line 106: During his prolific period Mark wrote many minor items, most of them rejected by Howells, and read extensively in one of his favorite books, Pepys' Diary. Like many another writer Mark was captivated by Pepys' style and spirit, and “he determined,” says Albert Bigelow Paine in his 'Mark Twain, A Biography', “to try his hand on an imaginary record of conversation and court manners of a bygone day, written in the phrase of the period. The result was 'Fireside Conversation in the Time of Queen Elizabeth', or as he later called it, '1601'.
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ellauri029.html on line 456: Jonkun Räätälin ja sen Ruskean partnerin mielestä positiiviset harhat on adaptiivisiä, koska ne saavat apinan yrittämään enemmän. Realistiset arviot voivat rajoittaa sitä. Täh? Tuskin realistiset sentään, sanoo joku Bandura, ehkä ylipessimistiset. Räätäli ja Ruskea inttävät, että positiiviset harhat on hyviä, koska niitä on enemmän ns terveillä ja vähemmän masixilla. No mitä sekin todistaa, ehkäpä noiden terveyden määritelmä on vinossa. Joku toinen sanoo, että epädefensiivinen persoona joka on valmis oppimaan erehdyxistä eikä yritä keulia saa parempia tuloxia satunnaistesteissä. Mut narsistit ja psykopaatit rulettaa firmoissa.
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ellauri029.html on line 697: Av-sihteerin ajankohtaiswizit on nyt 30v vanhoja. Oman wanhuutensa näkee siitä et ne tuntuu wielä aika tuoreilta. 90-luvulla ne olis ollu 60-luvun vizejä. Helmille ne on yhtä outoja kuin 40-luvun sotilashuumori 70-luvulla. Kenraali Kaluuna, kapteeni Kalpa, lommoposkinen kersantti Ärjylä ja alivaltiosihteerit Masi, Viki ja Hönö. Franzen olis varmaan Hönö.
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ellauri030.html on line 403: Kun laiva merimatkalla pysähtyy satamaan ja sinä menet maihin hakemaan vettä, voit kulkiessasi poimia näkinkengän tai kukkasen, mutta sinun tulee pitää mielessäsi laiva ja tarkata lakkaamatta, kutsuuko laivan kapteeni lähtöön. Ja jos tämä kutsu kuuluu, tulee sinun jättää kaikki muu, ettei sinua raahattaisi laivaan sidottuna käsistä ja jaloista kuin lammasta.
ellauri030.html on line 405: Nain on meidankin elamassamme: jos sinulle annetaan näkinkengän ja kukkasen sijaan vaimo ja lapsi, olkoon niin. Mutta jos kapteeni kutsuu, jätä ne kaikki ja juokse laivaan, äläkä katso taaksesi. Ja jos olet vanha, älä poistu etäälle laivasta, ettet myöhästyisi, kun sinua kutsutaan.
ellauri030.html on line 407: Tää haiskahtaa hyvinkin ikävältä lääkkeeltä. Mikä kapteeni, mikä laiva? Jos se on joku valtiolaiva niin sanon neandertaalimaisesti: haista kukkanen. Pidän mieluummin näkinkenkäni. Jos se taas on veteraanin iltahuuto, niin kukkaset ja näkinkengät herpoo käsistä ilman eri komentoa. Ei niitä tarte työntää pois ennen aikojaan.
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ellauri030.html on line 837: Tää leikki"teoria" on siitä parempi, että se koskee elukoita yleensä, ja se selittää mix huumori on sosiaalista. Sapaju nauraa 30 kertaa enemmän seurassa kuin yxinään. Yxinään nauraminen on jopa jotenkin hullun oloista, niinkuin Klamydian kapteeni. Seijakin on huolissaan, kun mä nauran täällä huoneessani yxinään. Ja se selittää myös, mix esim persuvizit on niin agressiivisia.
ellauri030.html on line 905: Freud’s humoristic theory, like most of his ideas, was based on a dynamic among id, ego, and super-ego. Marx brothers like. The commanding superego likes to impede the ego from seeking pleasure for the id, or to momentarily adapt itself to the demands of reality, a mature coping method.
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ellauri031.html on line 100: Y reser med ångbåt och lirkar till kaptenen. Farbror max ställer till liv och bråk just liksom Y. Tant Betty är lika illa uppfostrad som alla andra i familjen. Hon säger att Y har jättefötter som hon trampade på pudeln med, och klumpig klänning, och att det är hon tant Betty som bestämmer allt i huset, och därmed basta. Det tycker Y inte om, inte alls. Får se.
ellauri031.html on line 138: Kökkommandot diskuterade med varandra medan de arbetade. Han tänkte det var ett bra tecken först och lyssnade till för att höra vad han kunde. "Hör på" skulle en av dem säga. "Där kommer den där sången 'Ollaan kahden lällällää' igen. Den är satans snärtig." En annan sade "Kaptenen är en fittig karl han. Han gav den och den två veckor pekka när hans säng var dåligt bäddad." "Vi har tur som vi är på UhK och slipper skogskejkorna. Skulle det inte vara fittigt att vara en gummipitt istället för en pampusch. He'nog he'nog." "Vet ni att den där Lind-Lönn-kvist-holm-gren fick bur. Han var i fyllo så satan och drog inte lippa för brigaddejouren." "Hej där kommer den där sången 'Ollaan kahden lällälläää' igen. Den är helvetes snärtig tycker jag."
ellauri031.html on line 142: Men vi behöver inte fortsätta om myrorna i alltför mycken detalj - det är inget trevligt ämne. Det räcker att säga att pojken fortsatte at leva bland dem och observerade dem för att förstå dem, men kunde inte ställa frågor. Det var inte enbart det att deras språk inte hade de ord som intresserar mänskor - så att det skulle ha varit omöjligt att fråga av dem om de trodde i livet, friheten och efterträvandet av lycka - utan det var farligt att fråga någonting alls. En fråga var ett tecken för vansinne för dem. Deras liv var inte ifrågasatt - det var beordrat. Han ålade från nästet till matsalen och tillbaka igen, förkunnade att sången 'lällällää' var snärtig, öppnade munnen for att hälsa kaptenen och försökte förstå så bra han kunde.
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ellauri031.html on line 311: Käsi yhä pystyssä mutta pää nyt alaspäin.
ellauri031.html on line 796: Eli Minotaurus näki poikasena ennusnäyn Narvikin taisteluista 1940 2. maailmansodassa. Kaiketi luettuaan kannesta kanteen raamatun. Joo, 3v etukäteen eli 12-vuotiaana. Uskokoon ken haluaa. Varmaan luki siitä lehdestä 15-vuotiaana. Narvikin taistelut oli onnetonta sähläystä norjalaisilta. Kapteeni Willoch hukkui jääveteen kun sen vanha paatti meni kahtia. Liittoutuneet jätti ne soittelemaan lehdellä pian alkumenestysten jälkeen säikähdyttyään Ranskan sodasta. Iso joukko norjalaisista oli sakumielisiä muutenkin, niinkuin se Konrad Sundlo. Knut Hamsun varmaan harjoitteli nazitervehdyxiä. Narvikin sankari kenraali Fleischer teki harakirin kun se syrjäytettiin karkuun lähteneiden norjalaisten päällikkyydestä ja lähetettin jonnekkin käpykylään Kanadaan. Me sotasankarit. Hei, me soditaan!
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ellauri032.html on line 347: Musta vale ei ole mikään ongelma, ei toi kielen kuvateoria ole mikään teoria, kuviahan sanalliset kuvauxet tosiasiassa on, morfismin mielessä. Kuva jostain on joko osuva tai se valehtelee. Kuvasta tulee vale kun siinä on caption joka sanoo: ceci n´est pas une pipe. Eli tarvitaan toi indexi, jota vastaan kuva tulkitaan, plus tarvittaessa joku legenda, ellei kuva ole muuten ilmeinen. Plus moodi, josta näkee mihin tarkoituxeen kuvaa käytetään. That´s all.
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ellauri032.html on line 722: Joihinkin asioihin on kiistaa Baptistien ja noiden Ephratojen välillä, Luterilaisten ja reformoitujen välillä ja useimpien uskonlahkojen välillä. Ja kuitenkin suurin osa näistä on itse asiassa kiistoja jotka voivat syntyä rakkaudessa, eikä niissä nyt olekaan niin huisin tärkeätä voittaa vastaustajaa, jos hän on muutoin Jumalan lapsi ja rakastaa Vapahtajaa.
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ellauri033.html on line 44: Kun hain netistä et homoiliko ne keskenään, löytyi Homo diluvii testis, sammakkoeläimen fossiili jota ihmetteli Leibnizin pen pal, oksitaani kristallisti Louis Bourguet. Paul ei ollut vain amfibi (kuten saxikäsi Olli), vaan hydropaatti, sylki vesilasiin kuin kapteeni Kapu.
ellauri033.html on line 126: plus apte à traduire le rêve et le, mystère dont est faite l´âme môme.
ellauri033.html on line 195: d´avoir inventé et baptisé les documents humains ». Jamais la littérature n´avait accordé tant d´importance au tissu d´une " robe ou à la couleur d´une tapisserie. Bagatelles et colifichets, voilà le plus clair de leurs documents. Ils
ellauri033.html on line 227: vol, ne pouvait s´adapter une écriture normale. Rien chez eux que
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ellauri033.html on line 657: No Charlotte lukee salaa Gresloun sepustuxet, löytää myrkkypullon, ja ryyppää sen. Kenen vika? Onko Loup-Garou ihmissusi vai onko kaikki ihan tuttu juttu, kuten sanoisi Natashan lentokapteeni? Sanoppas se, kysyy Polle muikeasti ja lopettaa.
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Ernest Renan est né le 28 février 1823 à Tréguier (Côtes-du-Nord) et mort le 2 octobre 1892 à Paris. Isä oli bretagnelainen kalastuslaivan kapteeni, kova tasavaltalainen, äiti konservatiivi Bordeauxista. Renan sai pappiskoulutuksen varmaan äiskän toiveesta ja tunnettiin etevänä opiskelijana. Opinnot saivat hänet kuitenkin luopumaan papinurasta.
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ellauri034.html on line 104: Kolme AIVAN hullua SS-miestä on korvattu viidellä suht järkevällä naisella.
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ellauri036.html on line 707: Trempez-leur donc le front dans les eaux baptismales,
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ellauri037.html on line 294: gone astray in the first chapter,
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ellauri038.html on line 415: Piia Länsman, jonka isä oli kapiainen, joku kapteeni.
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ellauri039.html on line 304: Freud synty onnenlakki päässä, Fontanella oli vaan fontanella. Me käytiin Fontanen (1819-1898) stomping groundilla itäsaxan läpiajoretkellä. Oliko se Neuruppin? Varmasti, Swinemunde on nyt Puolassa. Sievä paikka se oli. Mä oon lukenut siltä myös Irrungen wirrungen, jonka sain kai Rikulta. Fontane oli apteekkarinpoika ja apteekkarina eka Dresdenissä, mutta toimi sitten lehtien kirjeenvaihtajana. Hugenottisukua, six sillä oli tollainen ranskahtava nimi. Näitä hugenottejakin on jo monta, mm. Beckett ja Nietschen lelu. Ranskalaiset kohteli Fontanea sotavankina silkkihansikkain 1870 sodassa, melkein sukulaisena. Briteistäkin se tykkäsi. Se alko kirjaiijaxi vasta 58 vuotiaana, mäkin ehtisin.
ellauri039.html on line 306: Fontane oli söpön näköinen 23-vuotiaana. Se suhtautu naisiin suht ymmärtävästi aikansa setämiehexi. Vaimo Emilie Rouanet oli koulukaveri. Äiti Emilie Labry oli sekin hugenotti. Huuakotteja koko porukka. Ne oli lipilaareja ja kannatti Saksan yhdistymistä. Perhe asui tovin Lontoossa kuin Klasun porukat. Sanokohan senkin pojat mami ja pupi? Meistä se oli hassua. Innostu 1848 hulluilusta mut lopetti ajoissa. Sillon se jätti apteekkihommat. Sen ekat yritelmät kirjailijana oli aika lässähdyxiä, muze petras kuin sika juoxua. Fontane tykkäs Walter Scottista, mut kukapa ei noihin aikoihin. Ällös preussilaista militarismia. Pidän keskinkertaisista kirjailijoista, ne on kiltimpiä.
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ellauri039.html on line 379: An apparently Japanese source clarifies: The injured individual lied that she felt a similar method to get Hachiyanagi to call 911, the paper says. When captured, the educator had the injured individual’s “keys, cellphone, and glasses,” as indicated by the paper, which included that the unfortunate casualty is required to endure. Hachiyanagi at first guaranteed that she had discovered the educator harmed and was attempting to support her, which was the manner by which her garments turned out to be wicked, as per Daily Beast.
ellauri039.html on line 402: Learners in grades 10, 11, or 12 are presented with a literature and music-based unit on the realities of Germany since the World War II with the major focus on the period after the fall of the Wall in 1989. The literature comprises a number of different types of texts; they include adapted selections from Auf Sand gebaut and Filz by Stefan Heym, an Eastern German, and Der Mauerspringer by Peter Schneider, a Western German. The music is a poem "Ännchen von Tharau" by Simon Dach, adapted by Johann Gottfried Herder in his 1778 collection "Stimmen der Völker in Liedern."
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ellauri039.html on line 774: John Galsworthy OM (/ˈɡɔːlzwɜːrði/; 14 August 1867 – 31 January 1933) was an English novelist and playwright. Notable works include The Forsyte Saga (1906–1921) and its sequels, A Modern Comedy and End of the Chapter. He won the Nobel Prize in Literature in 1932.
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ellauri041.html on line 298: Oli synkkä ja myrskyinen yö. Perämies sanoi kapteenille: kerro meille jokin tarina. Hyvä on, sanoi kapteeni ja aloitti: Oli synkkä ja myrskyinen yö...
ellauri041.html on line 1953: Mikä on väestönkasvun ja talouskasvun käyrien erotus? Mä veikkaan, että ne käyrät kasvaa melkein samaan suuntaan, suurin osa talouskasvusta on väestönkasvua. Loppu on tuottavuuden kasvua, eli entistä tehokkaampaa luonnon riistoa. Sitähän tietysti tapahtuu koko ajan, on koko ajan tapahtunut, kun tuotantotavat muuttuvat. Eihän ne muuten muuttuisi, sanoisi Darwin tähän. Sehän on adaptaatiota.
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Tässä proosarunossa käytin Lassin ja Leevin virallista suomennosta. Edellisen stripin loppusointuisen runon virallinen suomennos oli niin kädetön, että väkersin siitä oman. Deinonykhokset oli velociraptorien pienempiä kreikkalaisia serkkuja.
ellauri042.html on line 386: apteekkireseptin merkintä. Vettä riittävästi, anna ja kuittaa.)
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ellauri042.html on line 680: Margaret Eleanor Atwood CC OOnt CH FRSC (born November 18, 1939) is a Canadian poet, novelist, literary critic, essayist, teacher, environmental activist, and inventor. Since 1961, she has published 18 books of poetry, 18 novels, 11 books of non-fiction, nine collections of short fiction, eight children's books, and two graphic novels, as well as a number of small press editions of both poetry and fiction. Atwood has won numerous awards and honors for her writing, including the Booker Prize (twice), Arthur C. Clarke Award, Governor General's Award, Franz Kafka Prize, Princess of Asturias Awards, and the National Book Critics and PEN Center USA Lifetime Achievement Awards. A number of her works have been adapted for film and television.
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ellauri042.html on line 943: Donne's style is characterised by abrupt openings and various paradoxes, ironies and dislocations. These features, along with his frequent dramatic or everyday speech rhythms, his tense syntax and his tough eloquence, were both a reaction against the smoothness of conventional Elizabethan poetry and an adaptation into English of European baroque and mannerist techniques. His early career was marked by poetry that bore immense knowledge of English society. Another important theme in Donne´s poetry is the idea of true religion, something that he spent much time considering and about which he often theorised. He wrote secular poems as well as erotic and love poems. He is particularly famous for his mastery of metaphysical conceits.
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ellauri043.html on line 206: Pääkonnaa (tai syntipukkia) Calleyta höykyttänyt kapteeni potkittiin pois armeijasta, koska kaikki oli sen syytä kun se oli kiusannut Calleyta, joka siitä suivaantuneenta verotti vähän viurusilmiä. Pani vahingon kiertämään. Teurastuxen pysäyttäneitä helikopterimiehiä pidettiin armeijan pettureina, ja niiden helikopteri ammuttiin aika pian alas, omat lehmät varmaan purivat. Kaikki armeijapaskiaiset peitteli veritekoja ja suojeli toistensa perseitä.
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ellauri043.html on line 5613: Narduxella, kanelilla ja mirhamilla parfymoituina, läpinäkyvissä mekoissa ja korkeakorkoisissa kengissä urheasydämiset naiset tappoivat kapteeneja. Tuuli toi mukanaan profeettoja.
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ellauri045.html on line 333: We are captains of our soul and masters of our destiny. And we contain any divine fire that there is, divine fire that is fine and great. Tää kuulostaa ihan Saroyanilta tai Esa Saariselta.
ellauri045.html on line 419: Kyrvänpää on jakautunut kahtia. Handea hymyilyttää se. Handen isä oli kapteeni. Ruiskas Handen sisään jatkosodassa jollain lomalla. Iso latinki.
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ellauri046.html on line 175: Proud to be Christian ⛪😁 🚶 — Going to Church ♂️🚶♀️⛪ — Praying 😌🙇♀️🙏 — Baptism ⛪👼🌊
ellauri046.html on line 274: Keywords: academia; actors; assistant professors; banquets; baptism; behavioral change; clergy; Constantin Constantius; contradiction; costumes; day laborers; disciples; earnestness; ethical existence; existence; finishing; freedom; Godthaab; Hegelian philosophy; horses; incommensurability; inwardness; lifelong tasks; love; male vulnerability; misunderstanding; money; Nicolaus Notabene; Philosophical Fragments; pleasure; professors; Quidam; Repetition; Socrates; suffering; talkativeness.
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ellauri046.html on line 409: Vuoden kuluttua Söpe purki kihlauxen textarilla ja palautti sormuxen. Syy: sitä ei ollut tarkoitettu naimisiin, se oli nasiiri. Jeesus ei haluu eze menee naimisiin, se on varattu yläkerran pojille. Olikohan se kaappihomo? Ainakin se oli kruununraakki ja vitun masis tavi, saatto olla parempikin Reginalle näin. Silti Regina oli tietysti tosi onneton ja nolo. Se haikaili pitkään Söpen perään ruinasi, sairastui ja uhkaili izemurhalla. Söde yritti karistaa sitä kun kapteeni Kapu laastaria.
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Seurr. 2 1400-l., vika moderni yhden italiattaren tekele. Rva Sakeus on siinä aika sexikäs.
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ellauri046.html on line 456: According to Church tradition, Veronica was moved with sympathy seeing Jesus carrying the cross to Calvary and gave him her veil so that he could wipe his forehead. Jesus accepted the offer, and when he returned the veil the image of his face was miraculously captured on it. The resulting relic became known as the Veil of Veronica.
ellauri046.html on line 578: Aristoxenos valituissa paloissa sanoo et Myson oli ihmisvihaaja kuten Timon ja Ademantos. Se hihitti izexeen kuin Klamydian kapteeni ja kysyttäessä mitäs ilostelet kun ketään ei ole mailla halmeilla sanoi just sitä.
ellauri046.html on line 781: Or the rapture which dwells on the first kiss of love.
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ellauri048.html on line 757: Hessu oli kova kauppaamaan omia kirjojaan. Niitä osti Queen Victoria, Alfred Lord Tennyson, Prime Minister William Gladstone, Walt Whitman ja Oscar Wilde. At the time of his death, he was one of the most successful writers in America, with an estate worth an estimated $356,000. Olipa amerikkalainen loppukaneetti. Silti Hessu ei ollut tarpeexi amerikkahenkinen: but he failed to capture the American spirit like his great contemporary Walt Whitman, and his work generally lacked emotional depth and imaginative power. Se oli liian pro-Eurooppa. Löysä riimittelijä, tiivistivät myöhempien sukupolvien kriitikot ilkeästi. Orjuuden vastustajanakin Långben oli vähän puoliveteinen. Ameriikan Immi Hellen.
ellauri048.html on line 1214: Thy roots are wrapt about the bones. Sun juuret kietoutuu sen luukasaan.
ellauri048.html on line 1753: And wrapt thee formless in the fold,
ellauri048.html on line 1779: And Thought leapt out to wed with Thought
ellauri048.html on line 1852: The captive void of noble rage,
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ellauri049.html on line 229: Sarkia asui äitinsä kanssa tämän palveluspaikassa Aadolfilla (Aadolfi Mäkelä), mutta tämän kuoltua joulukuussa 1914, he muuttivat äidin vanhempien kotitaloon Kaarlon isoäidin Emman (Lindroos) ja isoisän Pauli Sulinin (myöh. Pajunen) eli ”Vahalan vaarin” luokse. Äidin terveys heikkeni, ja vastuun otti Hilda Runni. Siirryttyään oppikouluun Kaarlo asui kauppias Lehtosen perheessä ja auttoi apteekkari Bäckmanin poikia läksyissä. Bäckmanin perheestä tuli tärkeä hänen myöhemmälle elämälleen, sillä hän oppi perheen sveitsiläissyntyiseltä äidiltä ranskaa ja saksaa. Hmm. auttoikohan Kalle poikia ihan kädestä pitäen? Oppia ja ojennusta. Karttakeppiä. Kotiopettajat ovat vähän sellaisia.
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aivan tärähtänyt jatko-opiskelija
Pohjanmaalta.
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ellauri051.html on line 505: The world woke up this Friday to another pleasant surprise from, shall we say it again, the breezy Nobel laureate: a Whatman-esque tune aptly-titled “I Contain Multitudes.” Mitä helvettiä, toi onkin Whatmanin omakehusta, vaikka luin sen poikasena Callen Waldenista på svenska: "Motsäger jag mig? Gott, jag motsäger mig. Jag är stor, jag rymmer mångfalder."
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ellauri051.html on line 872: 290 The squaw wrapt in her yellow-hemm'd cloth is offering moccasins and bead-bags for sale, 290 Squaw-kääre keltaisessa kankaassaan tarjoaa mokasiineja ja helmipusseja myyntiin,
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ellauri051.html on line 1506: 904 My captain lash'd fast with his own hands. 904 Kapteeni paastoi omin käsin.
ellauri051.html on line 1517: 915 Now I laugh content, for I hear the voice of my little captain, 915 Nyt nauran tyytyväisenä, sillä kuulen pienen kapteeni äänen,
ellauri051.html on line 1520: 918 One is directed by the captain himself against the enemy's mainmast, 918 Kapteeni itse ohjaa yhden vihollisen päämastoa vastaan,
ellauri051.html on line 1527: 925 Serene stands the little captain, 925 Serene seisoo pieni kapteeni,
ellauri051.html on line 1535: 932 The captain on the quarter-deck coldly giving his orders through a countenance white as a sheet, 932 Kapteeni neljänneskannella ja antoi käskynsä kylmästi valkoisena kuin lakana,
ellauri051.html on line 1699: 1090 The black ship mail'd with iron, her mighty guns in her turrets -- but the pluck of the captain and engineers? 1090 Musta laiva postitetaan raudalla, sen mahtavat aseet torneissaan – mutta kapteenin ja insinöörien ryöstö?
ellauri051.html on line 1713: 1103 Dancing yet through the streets in a phallic procession, rapt and austere in the woods a gymnosophist, 1103 Tanssii silti katujen halki fallisessa kulkueessa, raivoissaan ja ankarasti metsässä voimistelija,
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ellauri052.html on line 135: Bellowin kertoja on useimmiten professori tai vähintäänkin korkeasti kouluttautunut - joka tapauksessa pääkopan sisältä täyttä timanttia. Älykuninkaiden arkkityyppi on Victor Wulpy, joka Millainen päivä sivulla oli -novellissa lennättää rakastajatartaan pikadeiteille lentojen välilaskeutumispaikoille. Victor on lännen älykapteeneita: hankkii elantonsa luennoilla 10 000 dollarin tuntitaksalla. Ja ylläpitää oppineiden nokkimisjärjestystä yli-ihmismäisellä tarmolla ja energialla.
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ellauri052.html on line 580: Vuonna 1923, samana vuonna kuin Wilho riitaantui viidennen kolonnan baptistien kaa ja perusti helluntaiystävät, Rudi joutui hakauxiin oman nuoriso-osaston kaa, jotka ei tyytyneet haisteleman Rudin napanöyhtää vaan halus äksöniä, lähetyskentälle. Rudin vastaveto oli perustaa School for Spiritual Science ja sille textbookkina Foundation Stone Meditation jossa ihmisviisaus on tiivistettynä.
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ellauri052.html on line 754: So they wrestled swiftly, rapturously, intent and mindless at last, two essential white figures working into a tighter closer oneness of struggle, with a strange, octopus-like knotting and flashing of limbs in the subdued light of the room; a tense white knot of flesh gripped in silence between the walls of old brown books. Now and again came a sharp gasp of breath, or a sound like a sigh, then the rapid thudding of movement on the thickly-carpeted floor, then the strange sound of flesh escaping under flesh. Often, in the white interlaced knot of violent living being that swayed silently, there was no head to be seen, only the swift, tight limbs, the solid white backs, the physical junction of two bodies clinched into oneness. Then would appear the gleaming, ruffled head of Gerald, as the struggle changed, then for a moment the dun-coloured, shadow- like head of the other man would lift up from the conflict, the eyes wide and dreadful and sightless.
ellauri052.html on line 948: His good looks, exciting mind, sharp wit and exalted reputation were catnip to the ladies, whom he easily captured but could not control. Though not cut out for marriage, he had five wives and divorced the first four. One of his three sons explained, “He liked being taken care of. He liked beautiful, intelligent, spirited women. He didn’t like being bored.” Except in the arse.
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ellauri053.html on line 78: Ei kaikki miehet ole karkeaihoisia. Eunukki luuli niin koska sen parta kasvoi huonosti. Kunigunde piti kapteenista ja Candidesta koska niillä oli lahea vaaleanpunainen iho. Mä olin silkkiapina. Nyt olen kaurikotilo.
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ellauri053.html on line 649: Modernisti puzaa paikat putkimiehen sudilla Nyy Jookissa.
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ellauri053.html on line 1191: Eliot needed to put a considerable distance between himself and Yeats, each of whom could be regarded as a Symbolist, however differently they responded to French Symbolism as Arthur Symons expounded it in The Symbolist Movement in Literature. It is my understanding that Symons led Yeats through the early chapters, with Mallarmé as the main figure, and that Eliot made his own way quickly through the several chapters until he reached Laforgue, the poet he found most useful in his attempt to discover his own voice. Still, Eliot’s animosity is hard to explain.
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ellauri060.html on line 331: J olis halunnut olla merikapteeni muttei voinut kun oli värisokea. Se oli sen elämän tragedia.
ellauri060.html on line 337: Pekka Parkkisen kaksoisveli oli merikapteeni. Se asu Laivanvarustajankadulla. Monesti luulin Pekax. Mut ei, koska tää oli selvinpäin.
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ellauri060.html on line 522: Sir Terryn isä tapasi laulaa Pleasant and Delightful viisua pikku Terrylle niiden kävellessä poltetuilla sänkipelloilla. Terryn uus tweedtakki haisi pissalta. Pellot kärysivät sankkaa savua. Siinä kuolivat melodiset leivoxet ja muut jänistä pienemmät pikkueläimet. Muitahan ei Englannissa enää olekaan. Nyttemmin on sänkipoltto kielletty. Boris irrottaa Britannian muista valloista ja onkii sitten ize kaikki omat koljansa. Kalakaveria ei veteen jätetä. Kapteeni Kolja. Hahmon sukunimen Hergé oli napannut koljan englanninkielisestä nimestä. Hänen vaimonsa oli tarjoillut hänelle koljaa kuvaillen sitä: "Se on alakuloinen englantilainen kala – haddock."
ellauri060.html on line 543: Tintin ystävän, kapteeni Haddockin kaikki parhaat sanonnat
ellauri060.html on line 678: käymälälaivan kapteeni
ellauri060.html on line 886: Kapteeni Koljan solvauxista kiinnittää huomiota mm. "ämmä", "vegetariaani", "tseremissi", "palkkarenki", "skitsofreeni" ja "zulukafferi". Kapteeni ei ole enää poliittisesti korrekti. Eikä "langobardi" ole mikään moite. Niitähän me ollaan koko suku. Asiallisesti korrekteja ovat myös "ihmisapina" ja "hominidikuvatus".
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ellauri060.html on line 933: Nordic white dwarfs at alt-right.
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ellauri060.html on line 1091: Havas oli vapaaehtoisena mukana viidessä sodassa: Suomen sisällissodassa, heimosodissa Virossa Pohjan Pojissa ja Aunuksessa, talvisodassa ja jatkosodassa. Sotilasarvoltaan hän oli reservin kapteeni ja toimi komppanianpäällikkönä jo heimosodissa. Havas oli Suur-Suomi-aatteen kannattaja vaikkei kuulunut AKS:ään eikä IKL:ään. Liian vasemmistolaisia.
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ellauri061.html on line 75: LAIVAMIES. Heleijaa, pojat! Ravakat toimet! Liukkaat liikkeet! Prampurje alas! Ottakaa vaari kapteenin vihellyksestä! — Hei vaan, myrsky, riehu, kunnes halkeat, jos tilaa riittää!
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ellauri061.html on line 801: Judges chapter 5 then records the song of Deborah and Barak, written to rejoice in God’s victory over the Canaanites. The lyrics encourage the actions of Deborah and Barak, saying, “Wake up, wake up, Deborah! / Wake up, wake up, break out in song! / Arise, Barak! / Take captive your captives, son of Abinoam” (Judges 5:12). Jael’s role is also heralded: “Most blessed of women be Jael, / the wife of Heber the Kenite, / most blessed of tent-dwelling women” (verse 24).
ellauri061.html on line 803: The song of Deborah and Barak also gives some more detail about the victory over the Canaanites: “The earth shook, the heavens poured, / the clouds poured down water” (Judges 5:4). Evidently, God used a flood to disable the iron chariots of Sisera. The victory was supernatural (verse 20). Chapter 5 concludes with the statement, “And the land had peace forty years.” This impressive time of peace lasted until Midian took control of Israel, necessitating Gideon’s rise.
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Maalasi muna soikeana Wilhelm Ferdinand Souchon (German, 1825-1876).
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ellauri062.html on line 396: A character ("General Hopgood") in the 2009 film The Men Who Stare at Goats — a fictionalized adaptation of Ronson's book — is loosely based on Stubblebine as commander of the "psychic spy unit" (portrayed in the film) who believed he could train himself to walk through walls.
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ellauri062.html on line 969: Tatti Himola on SinäPursossa hieman Kapteeni Kuortin näköinen.
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ellauri063.html on line 218: Le théâtre du Grand Guignol, plus couramment appelé Grand Guignol, est une ancienne salle de spectacles parisienne qui était située 7, cité Chaptal, dans le 9e arrondissement. Spécialisée dans les pièces mettant en scène des histoires macabres et sanguinolentes, elle a par extension donné son nom au genre théâtral, le grand guignol, et à l'adjectif grand-guignolesque. Le terme est devenu avec le temps péjoratif et désigne désormais, de manière plus générale, des œuvres abusant de la violence ou d'effets grandiloquents.
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ellauri063.html on line 287: Abdelazer, Abdelazar, /æbdɛləˈzɛər/ or /æbdəˈlɑːzə/ or The Moor's Revenge is a 1676 play by Aphra Behn, an adaptation of the c. 1600 tragedy Lust's Dominion.
ellauri063.html on line 288: Aphra Behn (/ˈæfrə bɛn/;[a] bapt. 14 December 1640[1] – 16 April 1689) was an English playwrightess, poetess, translatress and fiction waitress from the Restoration era. As one of the first Englishwomen to earn her living by her writing, she broke glass ceilings as a mannequin for later auctresses. Lusťs Dominion relies on the racist stereotype of the lustful, scheming, and bloodthirsty Moor, with the new Prince Philip ordering the expulsion of all the immigrant Moors from Spain because of their wickedness.
ellauri063.html on line 291: Abdelazer suite is written in 10 movements of which Rondo is currently the most famous due to the use of the piece and its variations in films, including the 2005 adaptation of Pride and Prejudice in which Purcell's piece can be heard as dancing music at the Netherfield ball.
ellauri063.html on line 316: Brötzmann Reflects on ‘Machine Gun’ as it Hits 50th Anniversary. The marathon, lung-bursting howl of Peter Brötzmann’s Machine Gun, which the saxophonist self-released on his BRÖ imprint 50 years ago, captured the anxiety of a generation grappling with the Vietnam War and civil unrest. The emotional and political complexity it was born from still resonates today.
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ellauri064.html on line 200: Suomenkielisestä versiosta ”Kapteeni Tom” vastasi vuonna 1973 Arto Sotavalta. Tämmösen mä muistan hämärästi. Mutta Velvet Underground Nico Evening of light: ei mitään havaintoa.
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ellauri064.html on line 289: Kaczynski was captured in April of 1996 and according to the FBI, the cabin was key piece of evidence. It housed 40-thousand handwritten journal pages, a live bomb, bomb-making components and descriptions of Kaczynski´s crimes. Since it will no longer be on display in the nation´s capital after the Newsuem closes, the Montana Historical Society director Bruce Whittenberg is trying to see if the piece could make its way back to the Treasure State.
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ellauri065.html on line 209: In January 2016, Tom Six revealed on Twitter that production of a graphic novel adaptation of The Human Centipede was underway, along with posting an image of a test printed copy.
ellauri065.html on line 234: Ei se liioin pidä luonnontieteilijöistä eikä kovasta tieteestä. No ei Turun yliopiston Pynchon- gradulla kuuhun mennä tiedealalla. On paras olla kettu ja kieltäytyä viinimarjoista. Eikä tietystikään taloustieteestä eikä yrittäjistä. Köyhän täytyy yrittää pitää puoliaan, näillä kirjoilla ei päästä Pervon tuloille. Jake ei yllä edes keskiluokkaan, jota mainiosti edustaa ihmisjuoxiaisen keskijaoke. Se on oikeasti vähän persuhenkinen, ei pidä vasemmistoanarkismista. Mitäs sen vanhemmat puuhastelee Loimaalla? Oisko ne Kalkkipalvelu Loimaan onnellisia omistajia? Pienyrittäjiä? Puhtaan Valkosia kalkkilaivan kapteeneja? Kalkkipalvelu Mikkola ky on perustettu vuonna 1984. Toimialana on kalkitusurakointi ja vuodesta 2008 alkaen rengas- ja vannemyynti / asennuspalvelu sekä konemyynti.Sijaintimme on Alastarolla Tammiaisten kylässä, n.20km Loimaan keskustasta, Perus-Suomessa.
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ellauri065.html on line 482: "Captain" Virgulino Ferreira da Silva (Brazilian Portuguese: [viʁɡulĩnu feˈʁejɾɐ da ˈsiwvɐ]), better known as Lampião (older spelling: Lampeão, Portuguese pronunciation: [lɐ̃piˈɐ̃w], meaning "lantern" or "oil lamp"), was probably the twentieth century's most successful traditional bandit leader. The banditry endemic to the Brazilian Northeast was called Cangaço. Cangaço had origins in the late 19th century but was particularly prevalent in the 1920s and 1930s. Lampião led a band of up to 100 cangaceiros, who occasionally took over small towns and who fought a number of successful actions against paramilitary police when heavily outnumbered. Lampião's exploits and reputation turned him into a folk hero, the Brazilian equivalent of Jesse James or Pancho Villa.
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ellauri065.html on line 527: Spurdo Spärde: a poorly drawn character based on the sprite image of Pedobear. It was originally conceived in the Finnish imageboard Kuvalauta to mock the newcomers who often flooded the site with hackneyed reposts, one of the main materials being images of Pedobear. The character is coarsely drawn on purpose and accompanied by captions that are misspelled and stylized in all cap.
ellauri065.html on line 623: Must vähä tuntuu että s.594 Juotikas loppuviimein kääntelee omaa poliittista hyrräkompassia. Ei liene satsumaa että sen miälestä vasemmisto joutui exyxiin kuin pieru yleisliittolaisten heittäessä nurkkaan pyyhkeensä. Silloin (89) Juotikas oli pikkupoika (13vee). Vaikka se ois halunnutkin vasemmistokapinoida kalkkilaivan kapteenia, se oli ihan liian myöhästä. Nyt on valittavana enää talousliberalismi ja oikeistopopulismi. Tai sitten pansatanismi, johon Juotikas taitaa olla kallellaan. Revi siitä. Ketään ei saada vastuuseen. Yhteisöllinen häpeä leviää koko ihmiskunnan päälle kuin löysä pieru. Eipäs kun koko luomakunnan päälle. No nyt kuule Juotikas alkaa mennä vähän liian pitkälle! Pidä häpeäsi izelläsi. Meillä ei häpeillä! Pulinat pois! Mölyt mahassa!
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ellauri066.html on line 904: In April, 2020, a widely-circulated pre-print version of a paper by researchers at Uppsala University, adapting the Imperial College model, predicted that, under the Swedish strategy, fifty per cent of susceptible Swedes would be infected within thirty days, resulting in over eighty thousand deaths by July.
ellauri066.html on line 928: Sweden’s population is more similar to the other Nordic countries. Its first infections also came later than in other parts of Europe, giving its government more time to warn its citizens of the virus’ severity. For these reasons, comparisons to the rest of Scandinavia, which are less favorable to Sweden, may be more apt.
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ellauri067.html on line 428: Freud´s didactic strategy in his Three Essays on the Theory of Sexuality was to construct a bridge between the "perversions" and "normal" sexuality. Clinically exploring "a richly diversified collection of erotic endowments and inclinations: hermaphroditism, pedophilia, sodomy, fetishism, exhibitionism, sadism, masochism, coprophilia, necrophilia" among them, Freud concluded that "all humans are innately perverse". He found the roots of such perversions in infantile sexuality—in the child´s "polymorphously perverse" inclinations ... the "aptitude" for such perversity is innate.
ellauri067.html on line 566: "his batman, a Corporal Wayne" [Batman's "real-world" identity was Bruce Wayne], 11; comicbook fangs, 21; Sir Denis Nayland Smith, 83, 277-78, 592, 631, 751; Hop Harrigan, Tank Tinker, 117; "old-fashioned comical room" 122; Dumbo, 135; Donald Duck, 146; Hansel and Gretel, 174; "comic-book colors" 186; "paint FUCK YOU in a balloon coming out the mouth of one of those little pink shepherdesses" 203; Plasticman, 206, 314, 331, 752; "he passes into a bickering of canary-yellow Borsalini, corksoled comicbook shoes with enormous round toes" 254; "this cartoon here" 263; "a Sunday-funnies dawn" 295; Rocketman, 366, 376, 379, 436, 512, 596; Captain Midnight Show, 375; Green Hornet, 376; "the only beings who can violate their space are safely caught and paralyzed in comic books" 379; Mickey Mouse, 392; Sundial, 472; Wilhelm Busch (cartoonist), 501; Porky Pig, 545; "comic technocracy" 579; "comic-book cats dogs and mice" 586; Bugs Bunny, 592; "comicbook-orange chunks of island" 634; Porky Pig tattoo, 638 (on Osbie Feel's stomach), 711 (on André Omnopon´s stomach); Robin Hood, 664; Mary Marvel, Wonder Woman, 676; comic-book Kamikazes, 680; "down comes a comic-book guillotine on one black & white politician" 687; Crime Does Not Pay, 709; Superman, 751; The Lone Ranger & Tonto, 752; Philip Marlowe, 752; Submariner, 752; Jimmy Olson, 752; See also Byron the Bulb; Floundering Four; Komical Kamikazes; Plasticman; film/cinema references.
ellauri067.html on line 622: Joku tyyppi kirjoitti plokin Guardianille yhestä sen mielihenkilöstä yhessä sen mielikirjassa (aptain-blicero-gravitys-rainbow-thomas-pynchon V-2-rocket-008">linkki): Pahixia kirjoissa: Kapteeni Blicero.
ellauri067.html on line 624: Thomas Pynchonin Kapteeni Blicero näyttää arkkityyppiseltä pahixelta: sadomasokistinen, sexuaalisesti kaikkiruokainen pederasti nazi ja mystisen 00000 V-2 raketin kexijä joka on Pynchonin postmodernin mestaripalan Painovoiman sateenkaari valkoinen valas.
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Gravity's Rainbow Plot Diagram
Introduction
aption">1
ellauri069.html on line 354: "They" suspect Slothrop's erections predict V-rockets.
Rising Action
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Climax
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Falling Action
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Resolution
aption">9
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ellauri069.html on line 732: Prinsessa Anne ei suostunut moikkaamaan Donald Trumpia. Right on Ann with an e!
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ellauri070.html on line 71: "Me" salaliitto kokoontuu kuseskelemaan yhteen hiileen. Vixi mua väsyttää tälläiset "Me" paranoiat vielä enemmän. Iänikuiset Captain Amerika hyvisjoukkueet, jossa on joku vitun pommiasiantuntija joka tarpeeseen. Charlie´s Angels, Turtselit, Poopatrol, voi helvetti. Kuka ottaa tästä kopin? Kenelle nakitetaan tää? Tiimihenkeä. Yäk yäk yäk.
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ellauri070.html on line 315: Skippy is an American comic strip written and drawn by Percy Crosby that was published from 1923 to 1945. A highly popular, acclaimed and influential feature about rambunctious fifth-grader Skippy Skinner, his friends and his enemies, it was adapted into movies, a novel and a radio show. It was commemorated on a 1997 U.S. Postal Service stamp and was the basis for a wide range of merchandising—although perhaps the most well-known product bearing the Skippy name, Skippy peanut butter, used the name without Crosby´s authorization, leading to a protracted trademark conflict.
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ellauri071.html on line 97: Coward was born in 1899 in Teddington, Middlesex, a south-western suburb of London. His parents were Arthur Sabin Coward (1856–1937), a piano salesman, and Violet Agnes Coward (1863–1954), daughter of Henry Gordon Veitch, a captain and surveyor in the Royal Navy. Noël Coward was the second of their three sons, the eldest of whom had died in 1898 at the age of six. Coward's father lacked ambition and industry, and family finances were often poor. He had little formal schooling but was a voracious reader.
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ellauri071.html on line 121: Another of Coward's wartime projects, as writer, star, composer and co-director (alongside David Lean), was the naval film drama In Which We Serve. The film was popular on both sides of the Atlantic, and he was awarded an honorary certificate of merit at the 1943 Academy Awards ceremony. Coward played a naval captain, basing the character on his friend Lord Louis Mountbatten.
ellauri071.html on line 134: One of Coward's best-known songs is "A Room with a View". A Room with a View is a 1908 novel by English writer E. M. Forster, about a young woman in the restrained culture of Edwardian era England. Set in Italy and England, the story is both a romance and a humorous critique of English society at the beginning of the 20th century. Merchant Ivory produced an award-winning film adaptation in 1985.
ellauri071.html on line 471: Around 1850, a British merchant service captain, Charles Noble, upon discovering that the stack of his ship´s galley was made of copper, ordered that it be kept bright. From then onwards the ship´s crew then started referring to the galley smokestack as the "Charlie Noble".
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ellauri073.html on line 368: Mennoniitat on protestanttinen uskontokunta. Mennoniitat ovat anabaptisteja kuten hutteriitit ja amishit. He ovat sitoutuneet väkivallattomuuteen ja pasifismiin.
ellauri073.html on line 378: Mennoniittayhdyskuntia syntyi Etelä-Venäjälle, kun Katariina Suuri tarjosi maata saksalaisille. Merkittävimmät mennoniittojen anabaptistitraditiosta nousevat opit ovat:
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ellauri074.html on line 242: Robbins was so captivated by the seminar and impressed with Rohn’s credentials. At the time, Rohn was giving personal development speeches to executives at Standard Oil, the oil-producing company started by John D. Rockefeller. Robbins found Rohn’s approach captivating and he knew he wanted to learn as much as he could from him.
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ellauri074.html on line 366: Le secret de mon adaptation à la vie? J'ai changé de désespoir comme de chemise.
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ellauri077.html on line 88: Lapsena hän kexi myös pelin nimeltä 'Kapteeni Lima ja hänen uskollinen sivuvaununsa Vuohi Sappi', ja hauskutti izeään esittämällä kummankin osaa pitkinä talvipäivinä. Amy usein pyysi saada olla Vuohi Sappi, mutta Wallu ei koskaan antanut.
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ellauri077.html on line 571: 1This essay is an adapted version of a chapter of my dissertation,“Love Me Till My Hearts Stop.” Existentialist Engagement in Contemporary American Literature, a philosophical analysis of the fiction of David Foster Wallace. Tarkistuskysymys: Millä eläimellä on useita sydämiä? Entä puhuvia päitä?
ellauri077.html on line 803: the "best people" from the gentlemen´s clubs, and all the frantic fascist captains, united in common hatred of Socialism and bestial horror at the rising tide of the mass revolutionary movement, have turned to acts of provocation, to foul incendiarism, to medieval legends of poisoned wells, to legalize their own destruction of proletarian organizations, and rouse the agitated petty-bourgeoise to chauvinistic fervor on behalf of the fight against the revolutionary way out of the crisis.
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ellauri078.html on line 161: Emmy ei ollut mikään siivooja. Se ei pitänyt pölyhuiskasta. No ei imurikaan ole yhtään parempi. Seija tempaisi imurin luukkua niin että muovisarana katkesi. Ei siitä enää tule kalua. Emmy oli witty kuten Lizzy Bennettin äiti, mutta pitikö se ize witeistä? VITTE, VITTEE, E-EE-O! lauloi merikapteeni Fuck Löfgren miehistöineen Paimiosta eli Heikki Silvennoinen Kummeleissa. Was Emily gay? None of business sanoo tylysti Quoran vastaaja, mut of you insist, yes in all probability she was. Her companion was her sister-in-law Gilbert. Proustillakin oli Gilberte, ja Albertine. Kirjailijat joilla on jotain sanottavaa on usein poikkeavia.
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ellauri079.html on line 73: Daisy May Moses jota kaikki sanovat "Mummixi", on Jedin anoppi, joten (?) sitä sanotaan, vaikka onkin anoppi, usein "Mummi Klampetixi" vaikka se on ihan toisen niminen. Sillä on raastinrautamainen henkilöllisyys ja se on äkkivihainen, mutta sen kanteet usein hylkää pätemättöminä patriarkka Jed. Se (mummi) on harras etelävaltiolainen ja pitää izeään baptistikristittynä ("upotettu, ei pirskotettu") anteexiantoa sydämessä. Ize nimitetty "M.D." ("vuoritohtori"), Mummi käyttää "valkoista salama" keitostaan eräänlaisena nukutusaineena kun aloittaa kivulloisia hoitoja kuten juotikasimua ja hampaiden poistoa hohtimilla. (Pst: Juotikasimu ei satu.)
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ellauri080.html on line 402: Adaptability: Highly adaptable people can easily switch from one activity or location to another, without any problems. Those who are less adaptable need to take time to feel comfortable with change or new situations.
ellauri080.html on line 584: Captain Jonas "The Skipper" Grumby, the captain of the S.S. Minnow
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ellauri080.html on line 1054: Artikkeli osoittaa myös pari Bylsimän päätöxentekokämmiä. Aikaisin pronssiottelussa Suomen kanssa (jonka Suomi siis voitti, hyvä Suomi! Kuinka noloa, U.S. joukkue lähti jäältä ihan häntä koipien välissä), Bylsimä valizi epähuomiossa Suomen joukkueen Saku Koivun lämäämään rangaistuslätkäyxen, joka olisi lisännyt paljon pelin liikevoimaa jos se olis tehnyt oman maalin. Ei vaitiskaan, se valizi Patrick Kanen joka oli ihan hasbeen tämmöisissä lätkäyxissä. Se ois voinut valita tämän artikkelin kirjoittajan langon Zach Parisen, tiimikapteenin jolla on takanaan pelkkiä menestyxiä. Bylsmää hämäsi ilmeisesti saatavuusheuristiikka (? eli Kane oli siinä lähinnä, tai se oli ainoa jonka nimen se sattui muistamaan). Sitä vaivas myös selektiivinen kylmyys: sillä ei ollut tilastoja sylissä, eikä se koskaan oikein ollut tykännyt röyhkeästä Zachista, eikä sen pahasuisesta langosta. Jos Bylsimä olis ollut rationaalinen eikä noin helkkarin dundeellinen, se olisi voinut erittelevästi valita joukkueen parhaan "ampujan". Se ei siis ollut tarpeexi laskelmoiva. Sen lisäxi, toisin kuin menestyneempi Kanadan sohva, se ei koskaan muuttanut joukkueen viivoja tai pelitapoja. Röyhkeä Zach mainizikin tän syyxi tiimin tappioihin, varmaan pahasuisen langon neuvosta. Bylsimä oli siis liian laskelmoiva. Bylsimä lankesi myös pariin vanhanaikaiseen päätöxentekovinoumaan, ihan alkeisjuttuja. Se oli menestynyt heikompia vastustajia vastaan ja oli kuin ylpistynyt sirkka, luuli izestään ihan liikoja. Siitä se otti konfirmaatiovinoumaa loppupeleissä. Se ei tajunnut mikä nytte meni pieleen, jos se olis sen tajunnut, lopputulos oisi voinut olla toinen. Jos ne ei ois hävinneet Suomi-ottelua, ne olis voineet voittaa ehkä pronssin. Mutta Bylsimä ei ottanut opixeen, ei nöyristynyt Zachille ja sen langolle ja kazo miten kävi. Olis pitänyt noudattaa parempaa strategiaa, mennä ize mailan kanssa jäälle pelaamaan ja taklaamaan Saku Koivua. Zachista ja Kanesta ei ollut mihinkään.
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ellauri082.html on line 149: As seen in Chapter 1, Hal’s condition deepens until he literally can’t communicate at all, but no longer feels like a robot anymore. (12: “I’m not a machine. I feel and believe.”) The only thing he has left is tennis and he looks forward to playing Ortho Stice in the final match of the WhataBurger. But Stice is possessed by his father (in the manuscript, Stice is called “the Wraithster”), so the novel ends as Hal finally gets to really interface with his father — in the only way he has left.
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ellauri082.html on line 312: I’ve chosen to blog this particular passage, which runs ten pages in lenght, for a few reasons, the most honest reason being its unrelenting frankly honest potrayal of a person in the midst of a serious marijuana dependancy. Erdedy’s chapter has him eagerly awaiting the delivery of 200 grams of high-resin weed, of which he will force himself to smoke in its entirety in one hazy fog-induced sitting. Wallace, writing in the 3rd person, manages to get close enough to Erdedy’s running internal monologue to present to us a deeply troubled young man’s addiction and the lenghts he is willing to go to–whislt also attempting to redeem himself through his numerous attempts in kicking the addiction–in order to satisfy his intense cravings.
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ellauri082.html on line 498: The reader who found himself swamped with too much metaphysics in the last chapter will have a still worse time of it in this one, which is exclusively metaphysical. Metaphysics means nothing but an unusually obstinate effort to avoid thinking clearly.
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ellauri082.html on line 532: Sairaiden apteekkarinarkomaanien huumemainos. "Ärsyttävä yskä" viittaa opiaattiriippuvuuden aiheuttamiin vieroitusoireisiin, joiden vuoksi narkkarit nimenomaan vetävät kaiken maailman huumeita.
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ellauri082.html on line 541: Amfetamiini: spiidi, piri, vauhti jne, rakkaalla lapsella on monta nimeä. Amfetamiini ei taida olla vapaasti saatavilla oikein missään maailman kolkassa, joten sitä saadaksesi sinun on ostettava aine joltain raunioituneelta vanhalta narkkarilta (katso huumediileri), jonka kautta rahasi arvatenkin päätyvät jonkin rikollisjengin taskuun. Onneksi olkoon. Käytön vaikutuksia yllättävä pään sekavuus. Amfetamiinia saa aina ottaa heroiinin yhdessä, koska tällöin saatat muuttua smurfiksi mitä hirvittävimpiin hirmutöihin. Amfetamiinin laillisena korvikkeena Suomen lääkelaitoksen hyväksymissä apteekeissä kuitenkin myydään metyylifenidaatti-nimistä ainetta, jota tuttavallisesti myös ritskuksi kutsutaan. Tämän erikoisspiidin hankkimiseksi tarvitaan kuitenkin nk. hullun paperit, joita jotkut kallonkutistajat ovat erikoistuneet tehtailemaan. Jos olet kiinnostunut aineen kokeilemisesta ja olet valmis hyväksymään mattinykäs-diagnoosin (huom. lähiympäristösi ei välttämättä ole mielissään, sillä ominaisuus on vahvasti sukuvika) niin mitä mielikuvituksellisemman tarinan kerrot sen nopeammin paperisi tulevat kuntoon.
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ellauri083.html on line 159: The "first chapter summons up the days when the world was first settled, in 874 AD—for that is the year when the Norsemen arrived in Iceland, and one of the book's wry conceits is that no other world but Iceland exists. ... The book is set in the early decades of the twentieth century but ... Independent People is a pointedly timeless tale. It reminds us that life on an Icelandic croft had scarcely altered over a millennium". As the story begins, Bjartur ("bright" or "fair") has recently managed to put down the first payment on his own farm, after eighteen years working as a shepherd at Útirauðsmýri, the home of the well-to-do local bailiff, a man he detests. The land that he buys is said to be cursed by Saint Columba, referred to as "the fiend Kolumkilli", and haunted by an evil woman named Gunnvör, who made a pact with Kólumkilli.
ellauri083.html on line 342: M*A*S*H (an acronym for Mobile Army Surgical Hospital) is an American war comedy-drama television series that aired on CBS from 1972 to 1983. It was developed by Larry Gelbart as the first original spin-off series adapted from the 1970 feature film M*A*S*H, which, in turn, was based on Richard Hooker's 1968 novel MASH: A Novel About Three Army Doctors.
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ellauri083.html on line 546: For there they that carried us away captive required of us a song; and they that wasted us required of us mirth, saying, Sing us one of the songs of Zion.
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ellauri089.html on line 74: Another Cadet, Girard Burke, is asked to resign. The reader has know for a long time that Burke, who is certainly mentally and physically capable, does not have the right attitude to be a Patrolman. He is, among other things, too skeptical of the ideals for which the Patrol stands. Burke resigns, goes into his father’s business, becomes an ship’s captain immediately, gets himself in venereal trouble on Venus, and has to call on the Patrol to rescue him from his own self-centered and stupid mistakes. Matt, Tex, and Oscar do rescue him and, with that action, prove the worth of the characteristics—perseverance, loyalty, intelligence, idealism, integrity, and courage—that Heinlein champions throughout Space Cadet and the other novels in the series. Vittu mikä nazi.
ellauri089.html on line 190: Rahaa virtaa Kipille joka tuutista. Tie on selvä tiedemaailman huipulle. Apteekkari testamenttaa sille apteekin. Kipin viimeinen uroteko sooda jerkkinä on heittää suklaapirtelö tyhmän vinoilevan asiakkaan naamalle. Se on kai olevinaan urheaa. Mikä matonaama.
ellauri089.html on line 202: On the way they unknowingly enjoy the Texas hospitality of Satan himself, but as they near their destination they are separated by the Rapture — Margrethe worships Odin, and pagans do not go to Heaven. Finding that the reward for his faith, eternity as promised in the Book of Revelation, is worthless without her, Alex journeys through timeless space in search of his lost lady, taking him to Hell and beyond.
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ellauri089.html on line 379: Chapters
ellauri089.html on line 383: Chapter I: The Subject-Matter of Ethics
ellauri089.html on line 385: Chapter II: Naturalistic Ethics
ellauri089.html on line 387: Chapter III: Hedonism
ellauri089.html on line 389: Chapter IV: Metaphysical Ethics
ellauri089.html on line 391: Chapter V: Ethics in Relation to Conduct
ellauri089.html on line 393: Chapter VI: The Ideal
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Chapter I: The Subject-Matter of Ethics
ellauri089.html on line 449: § 23. Summary of chapter.
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Chapter II: Naturalistic Ethics
ellauri089.html on line 453: § 24. This and the two following chapters will consider certain proposed answers to the second of ethical questions: What is good in itself? These proposed answers are characterised by the facts (1) that they declare some one kind of thing to be alone good in itself; and (2) that they do so, because they suppose this one thing to define the meaning of "good". …
ellauri089.html on line 455: § 25. Such theories may be divided into two groups (1) Metaphysical, (2) Naturalistic; and the second group may be subdivided into two others, (a) theories which declare some natural object, other than pleasure, to be sole good, (b) Hedonism. This present chapter will deal with (a). …
ellauri089.html on line 471: § 33. A discussion of the third chapter of the Data of Ethics serves to illustrate these two points and to shew that Mr Spencer is in utter confusion with regard to the fundamental principles of Ethics. …
ellauri089.html on line 475: § 35. Summary of chapter. Tulihan se sieltä. Tää on tää iänikuinen talousliberaali silmäänkuseskelu. Että me sielukkaat apinaolennot ollaan jotain luonnon yläpuolella kun me osataan näitä pelejä. Ilkka Niiniluoto 70-luvulla ivaili Ahmavaaran korkkiruuvia, että tosiasioista voitas muka päättää miten asioiden oisi paras olla. Senhän hydran pään katkaisi jo Hume sillä giljotiinilla. Ja eihän maailma ole satunnainen eikä deterministinen, eihän? Kai me ollaan muumipelin pelaajia jotka voi vaikka arvaamalla valkata jonkun parhaan reitin, jonka varrella on 2 näkinkenkiä ja muumitalon avain?
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Chapter III: Hedonism
ellauri089.html on line 483: § 38. The method pursued in this chapter will consist in exposing the reasons commonly offered for the truth of Hedonism and in bringing out the reasons, which suffice to shew it untrue, by a criticism of J. S. Mill & H. Sidgwick. …
ellauri089.html on line 537: § 65. Summary of chapter. Tää luku on aivan joutava. Pelkkää olkimiehen mätkintää. Ei edes Epikuros ollut kiinnostunut noin paljon pyllynreijän kutkuttelusta.
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Chapter IV: Metaphysical Ethics
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Chapter V: Ethics in Relation to Conduct
ellauri089.html on line 587: § 86. The question to be discussed in this chapter must be clearly distinguished from the two questions hitherto discussed, namely (1) What is the nature of the proposition: "This is good in itself"? …
ellauri089.html on line 591: § 88. In this chapter we shall deal with the third object of ethical enquiry: namely answers to the question "What conduct is a means to good results?" or "What ought we to do?" This is the question of Practical Ethics, and its answer involves an assertion of causal connection. …
ellauri089.html on line 595: § 90. and the rest of the chapter will deal with certain conclusions, upon which light is thrown by this fact. Of which the first is (1) that Intuitionism is mistaken; since no proposition with regard to duty can be self-evident. …
ellauri089.html on line 633: § 109. Summary of chapter.
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Chapter VI: The Ideal
ellauri089.html on line 640: § 110. By an "ideal" state of things may be meant either (1) the Summum Bonum or absolutely best, or (2) the best which the laws of nature allow to exist in this world, or (3) anything greatly good in itself: this chapter will be principally occupied with what is ideal in sense (3)—with answering the fundamental question of Ethics. …
ellauri089.html on line 691: § 135. Summary of chapter.
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ellauri092.html on line 84: The first change in Moody was that he received a burden to see all his family earnings saved. Later that year he moved to Chicago and although he started to show signs of real shoe business ability and success, when he experienced the revival which commenced in that city in January 1857, business success faded into insignificance. He was ruined - success of this world no longer interested him instead, he began to glow in Christian virtue. He mixed freely amongst Plymouth Brethren, Methodist Episcopal, Congregationalists and Baptists. The years passed and he worked with the men in tights at YMCA and raised up one of the most unusual Sunday Schools of that day which became a church. He reluctantly began to preach and haggled every step of the way. He turned down Congregational ordination and remained a simple uneducated layman with a burden for souls. Having heard of Spurgeon’s ministry in London he did all he could to get hold of and read every Spurgeon sermon. He took thorough hold of Spurgeon’s three ‘R’s: Ruin by the fall, Redemption by the Blood, and Regeneration by the Holy Mackerel. This flowed through every one of his messages and was the marrow of Moody’s theology. Many thought him too radical and so nicknamed him ‘Crazy Moody.’
ellauri092.html on line 88: He became very settled and successful in ministry in Chicago. He sat on at least ten separate committees while at the same time fighting the gall of Cod to step out as an itinerant Evangelist. Cash flow was becoming mechanical. In June 1871 a great burden came upon two older ladies in his congregation to pray that he would receive the baptism of the Holy Ghost and fire. These two hot ladies became very obvious to Moody as they sat on the front pew and prayed as he preached. When he enquired about their praying they informed him that they needed the power of the Spirit.
ellauri092.html on line 90: At first Moody could satisfy himself so that was ok. But the persistence of these ladies led him to meet and pray with them. They poured out their hearts asking Cod to fill them with His servant's Spirits. From that day a deep hunger and thirst gripped Moody. By October he was in agony for sole as he prayed and munched Cod for the promised gift. At times he would roll on the floor in agony with the ladies and in tears with this singular prayer to be baptised in the Holy Mackerel grilled with fire. This was a wrestle between his willy and Cod’s willy. It was that very month that Chicago burnt to the ground by ghost fire. All his works, efforts and organizational committees literally went up in a blaze. Shortly after this while passing through New York on his way to Britain the second time Cod heard his prayer. As he walked the streets his willy bent before Cod's, the power of the Golden Horde fell upon him, the Ford drew near and revealed Himself to be His servant. Moody rushed to a friend’s house and asked for rum and to be left alone. Hour after hour he bathed in the presence of Cod as the Holy Mackerels filled him. So strong was this that he cried out to Cod to stay in His hand lest He die. He was filled with the joy of the Gourd. When he left that house it was in the power of the fire, just like Chicago the other day.
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Baptistien uskon ominaispiirteet
ellauri092.html on line 145: Sveitsin ja Saksan reformaatiossa syntyi 1500-luvulla luterilaisten ja reformoitujen kirkkokuntien lisäksi uskonpuhdistuksen suunta, josta käytettiin aluksi nimitystä anabaptismi (uudestikastajat).
ellauri092.html on line 147: Etelä-Saksan kautta anabaptismi siirtyi Hollantiin, jossa se toimi nimellä mennoniitat. Hollannista liike siirtyi Englantiin. Tärkeimmäksi anabaptismin haarautumaksi muodostui Englannin puritaanien ja separatistien piiristä 1600-luvulla syntynyt liike, jonka johtajana toimi pastori John Smyth. Baptismin katsotaan syntyneen vuonna 1609, jolloin Smyth perusti Amsterdamissa, Hollannissa ensimmäisen baptisti nimeä käyttäneen seurakunnan.
ellauri092.html on line 149: Jo 1630-luvulla baptismi levisi siirtolaisten mukana Amerikkaan. Ensimmäinen baptistiseurakunta perustettiin vuonna 1638 Providencen kaupunkiin, Yhdysvaltojen nykyiseen Rhode Islandin osavaltioon.
ellauri092.html on line 151: Opillisesti baptismi painottaa Raamatun erehtymättömyyttä ja arvovaltaa. Samoin korostetaan omakohtaista uskoontuloa. Ainoastaan uskonsa tunnustaneet henkilöt kastetaan. Kaste toimitetaan upottamalla ja se käsitetään lähinnä vertauskuvalliseksi uskon tunnustamiseksi. Kaste suoritetaan vain kastettavan omasta pyynnöstä ja sen kautta liitytään paikallisseurakuntaan. Vauvoja ei kasteta, mutta heidät siunataan Jeesuksen antaman esimerkin mukaisesti. Mitään ikärajaa ei kuitenkaan kasteelle menolle ole asetettu, vaan riittävää on nimenomaan se, että henkilö on väittänyt haluavansa kasteen ja uskovansa. Lasten ja imeväisten suusta sitä kuulee vähemmän. Seurakunnan jäsenyys on tarkoitettu pelkästään henkilökohtaisesti uskoville. Varsinaista yhteistä uskontunnustusta ei baptisteilla ole. David Foster Wallacen peukuttamat mennoniitat oli anabaptistien sekti.
ellauri092.html on line 153: Baptists in the South supported slavery "for economic and social reasons", although this was never admitted. Instead, it was claimed that slavery was beneficent, and endorsed in the Bible by God. However, Baptists in the North disagreed strongly, claiming that God would not "condone treating one race as superior to another". Southerners, on the other hand, held that God intended the races to be separate. Finally, around 1835, Southern states began complaining that they were being slighted in the allocation of funds for missionary work.
ellauri092.html on line 155: The break occurred in 1844, when the Home Mission Society announced that a person could not be simultaneously both a missionary and a slaveowner.[citation needed] Faced with this challenge, the Baptists in the South assembled in May 1845 in Augusta, Georgia, and organized the Southern Baptist Convention, which was pro-slavery. Throughout the remainder of the 19th century and throughout most of the 20th the Southern Baptist Convention continued to protect systemic racism and opposed civil rights for African-Americans, only officially and definitively renouncing slavery and "racial" discrimination with a resolution in 1995.
ellauri092.html on line 157: In matters of sexuality, several Baptist churches are promoting the virginity pledge to young Baptist Christians, who are invited to engage in a public ceremony at sexual abstinence until Christian marriage. This pact is often symbolized by a purity ring. Programs like True Love Waits, founded in 1993 by the Southern Baptist Convention have been developed to support the commitments.
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Baptists vs. methodists
ellauri092.html on line 213: Baptists, as their very name implies, adhere to baptism. But not just any baptism – Baptists are more specific on the issue. Baptist subscribe to credo baptism by immersion. That means that they believe in baptism of a confessing believer by immersion into water. They reject pedobaptism and other modes of baptism (sprinkling, pouring, etc.). This is one distinctive that holds true for nearly all Baptist denominations and churches. They are Baptists, after all!
ellauri092.html on line 215: There is some debate about the roots of Baptists as a denomination, or family of denominations. Some argue that Baptists can trace their roots right back to the famous cousin of Jesus – John the Baptist. While most others go back only as far as the Anabaptist movement in the wake of the Protestant Reformation.
ellauri092.html on line 217: Whatever the case, it is indisputable that Baptists have been a major branch of denominations since at least the 17th century. In America, the First Baptist Church of Providence, Rhode Island was founded in 1639. Today, Baptists comprise the largest Protestant family of denominations in the United States. The largest Baptist denomination is also the largest Protestant denomination. That honor goes to the Southern Baptist Convention.
ellauri092.html on line 223: Many people have wondered, are baptist and methodist the same? The answer is no. However, there are some similarities. Both Baptists and Methodist are trinitarian. Both hold that the Bible is the central text in faith and practice (though groups within both the families of denominations would dispute the Bible’s authority). Both Baptists and Methodists have historically affirmed the divinity of Christ, justification by faith alone, and the reality of heaven for those who die in Christ, and eternal torment in hell for those who die unbelieving.
ellauri092.html on line 225: Historically, both Methodists and Baptists have placed a heavy emphasis on evangelism and missions.
ellauri092.html on line 227: Methodists believe that baptism is a sign of regeneration and new birth. And they accept all modes of baptism (sprinkling, pouring, immersion, etc.) as valid. Methodists are open to baptism of both those who confess faith themselves, and those whose parents or sponsors confess faith.
ellauri092.html on line 229: In contrast, Baptists traditionally hold to only baptism by immersion and only for one who is confessing faith in Jesus Christ for themselves, and old enough to responsibly do so. They reject pedobaptism and other modes such as a sprinkling or pouring or pedophilia as unbiblical. Baptists normally insist upon baptism for membership in a local church.
ellauri092.html on line 231: Baptists believe in the autonomy of the local church, and churches are most often governed by a form of congregationalism, or pastor-led congregationalism. In more recent years, however, many Baptist Churches have adopted an elder-led congregationalism as a preferred form of polity. Although there are many denominational alliances among churches, most Baptist local churches are entirely autonomous in governing their own affairs, choosing their pastors, purchasing and owning their own property, etc..
ellauri092.html on line 235: Speaking of pastors, there are significant differences in how Methodists and Baptist choose their pastors too.
ellauri092.html on line 237: Baptists make this decision entirely at the local level. Local churches usually form search committees, invite and screen applicants, and then select one candidate to present to the church for vote. There are no denomination-wide standards for ordination in many larger Baptist denominations (such as the Southern Baptist Convention) or minimum education requirements for pastors, though most Baptist churches only hire pastors trained at the seminary level.
ellauri092.html on line 241: Some Baptist groups – such as the Southern Baptist Convention – will only allow men to serve as pastors. Others – such as the American Baptists – allow both men and women.
ellauri092.html on line 245: Most Baptists subscribe to two ordinances of the local church; baptism (as discussed earlier) and the Lord’s Supper. Baptists reject that either of these ordinances are salvific and most subscribe to a symbolic view of both. Baptism is symbolic of the work of Christ in a person’s heart and a profession of faith by the one being baptized, and the Lord’s Supper is symbolic of the atoning work of Jesus Christ and taken as a way to remember the work of Christ.
ellauri092.html on line 247: Methodists also subscribe to baptism and the Lord’s Supper and they similarly see both as signs, not as the substances, of God’s grace in Christ. Baptism is not a mere profession, however, but also a sign of regeneration. Similarly, the Lord’s Supper is a sign of a Christian’s redemption.
ellauri092.html on line 249: There are many famous pastors in both Methodism and Baptists. Famous Baptist pastors include Charles Spurgeon, John Gill, John Bunyan. Present-day famous pastors include preachers like John Piper, David Platt, and Mark Dever.
ellauri092.html on line 253: Baptists are traditionally mixed on the Calvinism-Arminianism debate. Few would call themselves true Arminians, and most Baptists would probably self-describe as modified (or moderate) Calvinists – or 4 point Calvinists, rejecting especially the doctrine of Limited Atonement. In contrast to Methodists, most all Baptists believe in the eternal security of a Christian, though many hold to a view of this that is very different from the Reformed doctrine of the Perseverance of the Saints.
ellauri092.html on line 255: There has been a resurgence of Reformed theology among Baptists recently, with some major Baptist seminaries teaching a more classic and robust Reformed theology. There are also many Reformed Baptist churches which would enthusiastically subscribe to Calvinism.
ellauri092.html on line 259: As noted, most Baptist churches and church members hold enthusiastically to the doctrine of Eternal Security. The saying, once saved, always saved is popular today among Baptists. Methodists, on the other hand, believe that truly degenerate Christians can fall away into apostasy and be lost.
ellauri092.html on line 261: While there are some similarities to those two churches, each on one side of the street, there are many more differences. And that gulf of differences continues to widen as many Baptist churches continue to affirm a high view of Scripture and follow its teaching, while many Methodist congregations – especially in the United States – move away from that view of Scripture and emphasis on the Bible’s teaching.
ellauri092.html on line 267: Siltikään ei vielä selvinnyt kummalla porukalla oli isompi lusikka helluntaiystävien sopassa. Edellisen perusteella wilholaisuus olisi selkeesti lähempänä anabaptisteja. Hetkinen hetkinen! Moody onkin kallellaan kelvinismiin, kevinismiin, kenismiin, kedgereeismiin, no mikä se nyt oli - keswikismiin. Ikinä kuullutkaan, mikä se nyt sitten on? Aargh. Tää on niistä varmaan KIVAA. Saa kuurnia hyttystä ja rökittää toisia, olla holier than thou. No oikeesti tää on sama ilmiö kuin supermarketin hammastahnahyllyllä. On pakko kexiä tuotteisiin eroja että saa asiakkaan houkutelluxi ostamaan just meidän tahnapurson. Se suojelee kiillettä ja säästää ikeniä ja saa sun hengityxen raikastumaan ja hymyn häikäsemään. Jeesuskin lämpenee kun näkee sen.
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ellauri093.html on line 317: The Open Brethren believe in a plurality of eiders (Acts 14:23; 15:6,23; 20:17; Philippians 1:1), men meeting the Biblical qualifications found in 1 Timothy 3:1–7 and Titus 1:6–9. This position is also taken in some Baptist churches, especially Reformed Baptists, and by the Churches of Christ. It is understood that eiders are appointed by the Holy Spirit (Acts 20:28) and are recognised as meeting the qualifications by the assembly and by previously existing eiders. Generally, the eiders themselves will look out for men who meet the biblical qualifications, and invite them to join them as eiders. In some Open assemblies, eiders are elected democratically, but this is a fairly recent development and is still relatively uncommon.
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ellauri094.html on line 92: Kari Syreeni argues that the gospel is a heavily reworked edition of an earlier Johannine work, and that the original did not include Jesus' passion. Syreeni theorizes that the original gospel ended at Chapter 12, with the notion of Jesus' disappearance from the world, and that the passion narrative was incorporated by a later editor freely using the existing gospels of Mark and Matthew.
ellauri094.html on line 205: The Babylonian captivity or Babylonian exile is the period in Jewish history during which a number of people from the ancient Kingdom of Judah were captives in Babylon, the capital of the Neo-Babylonian Empire.
ellauri094.html on line 213: Nebuchadnezzar's siege of Jerusalem, his capture of King Jeconiah, his appointment of Zedekiah in his place, and the plundering of the city in 597 BCE are corroborated by a passage in the Babylonian Chronicles, p.293.
ellauri094.html on line 215: In the seventh year, in the month of Kislev, the king of Akkad mustered his troops, marched to the Hatti-vatti-land, and encamped against the City of Judah and on the ninth day of the month of Adar he seized the city and captured the king. He appointed there a king of his own choice and taking heavy tribute brought it back to Babylon.
ellauri094.html on line 217: Jehoiachin's Iron Rations Tablets, describing ration orders for a captive King of Judah, identified with King Jeconiah, have been discovered during excavations in Babylon, in the royal archives of Nebuchadnezzar. One of the tablets refers to food rations for "Ya’u-kīnu, king of the land of Yahudu" and five royal princes, his sons.
ellauri094.html on line 229: The exilic period was a rich one for Hebrew literature. Biblical depictions of the exile include Book of Jeremiah 39–43 (which saw the exile as a lost opportunity); the final section of 2 Kings (which portrays it as the temporary end of history); 2 Chronicles (in which the exile is the "Sabbath of the land"); and the opening chapters of Ezra, which records its end. Other works from or about the exile include the stories in Daniel 1–6, Susanna, Bel and the Dragon, the "Story of the Three Youths" (1 Esdras 3:1–5:6), and the books of Tobit and Book of Judith. The Book of Lamentations arose from the Babylonian captivity. The final redaction of the Pentateuch took place in the Persian period following the exile,:310and the Priestly source, one of its main sources, is primarily a product of the post-exilic period when the former Kingdom of Judah had become the Persian province of Yehud.
ellauri094.html on line 231: In the Hebrew Bible, the captivity in Babylon is presented as a punishment for idolatry and disobedience to Yahweh in a similar way to the presentation of Israelite slavery in Egypt followed by deliverance. The Babylonian Captivity had a number of serious effects on Judaism and Jewish culture. For example, the current Hebrew alphabet was adopted during this period, replacing the Paleo-Hebrew alphabet.
ellauri094.html on line 235: This process coincided with the emergence of scribes and sages as Jewish leaders (see Ezra). Prior to exile, the people of Israel had been organized according to tribe. Afterwards, they were organized by smaller family groups. Only the tribe of Levi continued in its temple role after the return. After this time, there were always sizable numbers of Jews living outside Eretz Israel; thus, it also marks the beginning of the "Jewish diaspora", unless this is considered to have begun with the Assyrian captivity of Israel.
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ellauri094.html on line 318: God has a funny way of treating his “chosen people.” Apparently, the Jews were misbehaving and being ungodly. After several years of some other shenanigans in Babylon, god decided it was time to put his foot down and end the free will of the king by having him take the Jewish people captive. This was in ca. 597 BCE. First I’d like to ask the following questions: Shouldn’t god have known that his “chosen people” were going to act like brats? Couldn’t he have chosen a better, more well-behaved group of people to whom to deliver his word? Anyway, moving on.
ellauri094.html on line 320: So how long did the Babylonian Captivity last? Well, we have to look to Jeremiah 29:10 and Baruch 6:2.
ellauri094.html on line 328: Ahem, in Baruch, we are told that the captivity will last seven generations, not merely 70 years. In order to reconcile these two disparate numbers, the Jews would’ve had to be having children at the age of ten or younger! That’s far too young, even by biblical-day standards.
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ellauri094.html on line 339: For today’s post we will tackle the question the Skeptic Annotated Bible asked: How long was the Babylonian Captivity?
ellauri094.html on line 356: The skeptic tries to pit Jeremiah 29:10 as affirming the claim “The Babylonian Captivity was seventy years” against Baruch 6:2 as affirming “The Babylonian Captivity was seven generations.”
ellauri094.html on line 357: One must always ask if the skeptics properly interpreted the verses. Jeremiah 29:10 does affirm the claim “The Babylonian Captivity was seventy years.”
ellauri094.html on line 358: Baruch 6:2 does affirm “The Babylonian Captivity was seven generations.”
ellauri094.html on line 364: Chapter 6 of Baruch is actually the non-Canonical Epistle of Jeremiah.
ellauri094.html on line 369: Interestingly nowhere else in the Bible does it affirm the claim found in Baruch 6:2 that “The Babylonian Captivity was seven generations.”
ellauri094.html on line 370: However we do see elsewhere in the Bible it affirm Jeremiah 29:10’s claim that “The Babylonian Captivity was seventy years.” Jeremiah 25:11 states “This whole land will be a desolation and a horror, and these nations will serve the king of Babylon seventy years.” See also Jeremiah 25:12.
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ellauri094.html on line 426: 3 For there they that carried us away captive required of us a song;
ellauri094.html on line 455: Carried us away in captivity Vei meitin Seutulaan
ellauri094.html on line 459: Carried us away in captivity anto kovennettua
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ellauri095.html on line 111: The word itself alludes to Plato's Symposium, a discussion on Eros (love). In this dialog, Pausanias distinguishes between two types of love, symbolised by two different accounts of the birth of Aphrodite, the goddess of love. In one, she was born of Uranus (the heavens), a birth in which "the female has no part". This Uranian Aphrodite is associated with a noble love for male youths, and is the source of Ulrichs's term Urning. Another account has Aphrodite as the daughter of Zeus and Dione, and this Aphrodite is associated with a common love which "is apt to be of women as well as of youths, and is of the body rather than of the soul". After Dione, Ulrichs gave the name Dioning to men who are sexually attracted to women. However, unlike Plato's account of male love, Ulrichs understood male Urnings to be essentially feminine, and male Dionings to be masculine in nature.
ellauri095.html on line 196: Inkscape, for Hopkins, is the charged essence, the absolute singularity that gives each created thing its being; instress is both the energy that holds the inscape together and the process by which this inscape is perceived by an observer. We instress the inscape of a tulip, Hopkins would say, when we appreciate the particular delicacy of its petals, when we are enraptured by its specific, inimitable shade of pink.
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ellauri095.html on line 574: She broke her back on the sands and foundered with the loss of about 57 passengers, both men and women; the conditions which had caused the wreck in the first place also preventing her from being seen from shore, and thus assistance being given. In the immediate aftermath of the wreck the captain accused passing ships of failing to answer his vessel´s signals of distress.
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ellauri096.html on line 593: Maldoror is a modular (sic) work primarily divided into six parts, or cantos; these parts are further subdivided into a total of sixty chapters, or verses. Parts one through six consist of fourteen, sixteen, five, eight, seven and ten chapters, respectively. With some exceptions, most chapters consist of a single, lengthy paragraph.[b] The text often employs very long, unconventional and confusing sentences which, together with the dearth of paragraph breaks, may suggest a stream of consciousness, or automatic writing. Over the course of the narrative, there is often a first-person narrator, although some areas of the work instead employ a third-person narrative. The book's central character is Maldoror, a figure of evil who is sometimes directly involved in a chapter's events, or else revealed to be watching at a distance. Depending on the context of narrative voice in a given place, the first-person narrator may be taken to be Maldoror himself, or sometimes not. The confusion between narrator and character may also suggest an unreliable narrator.
ellauri096.html on line 597: Several of the parts begin with opening chapters in which the narrator directly addresses the reader, taunts the reader, or simply recounts the work thus far. For example, an early passage warns the reader not to continue:
ellauri096.html on line 599: "It is not right that everyone should read the pages which follow; only a few will be able to savour this bitter fruit with impunity. Consequently, shrinking soul, turn on your heels and go back before penetrating further into such uncharted, perilous wastelands." — Maldoror, Part I, Chapter 1.
ellauri096.html on line 710: La reconnaissance de Frantz Fanon en France fut tardive. Fort-de-France possède désormais une avenue à son nom bien que la proposition qu´en avait faite son maire Aimé Césaire, en 1965, eût été rejetée pendant des années. Il faut attendre 1982 pour que s´organise, sous l´impulsion de Marcel Manville, un mémorial international (colloque) en son honneur en Martinique. Peu à peu, plusieurs hommages lui sont rendus dans son île natale. Le lycée de La Trinité est baptisé en son honneur, la ville de Rivière-Pilote lui consacre une avenue et une bibliothèque. En France métropolitaine toutefois, s´il existe de nombreuses rues portant ce nom, David Macey signale n´avoir trouvé aucune avenue Frantz Fanon. En Algérie, dès 1963, une avenue Frantz Fanon est inaugurée à Alger. La reconnaissance dépasse désormais ces deux pays et la mémoire de Frantz Fanon est honorée dans de nombreux pays (Italie, Nigeria, États-Unis) où des centres de recherche ont été baptisés à sa mémoire.
ellauri096.html on line 824: Pulla käytti yhdessä Mika Waltarin kanssa salanimeä kapteeni Leo Rainio. Hänen tunnetuimpia teoksiaan ovat Ryhmy ja Romppais -kirjat, joita käytettiin jatkosodan aikana propagandatarkoituksiin. Mika ja Armas oli samanlaisia pullanaamoja, kuin Tweedledum ja Tweedledee. Mikallakin oli aika mauton propagandakirja, Rakkaus vainoaikaan.
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ellauri097.html on line 258: Julien Green est né à Paris, 4, rue Ruhmkorff, de parents américains, descendant du côté de sa mère du sénateur et représentant démocrate de la Géorgie au congrès américain Julian Hartridge (en) (1829-1879) et dont Julien Green porte le prénom (Green a été baptisé « Julian » ; l'orthographe a été changée en « Julien » par son éditeur français dans les années 1920). Il grandit dans le 16e arrondissement de Paris, puis au Vésinet et passe ses vacances dans la commune d'Andrésy, dans les Yvelines. Il poursuit toutes ses études en France au lycée Janson-de-Sailly. Sa mère, protestante pieuse et aimante, meurt alors qu'il a 14 ans, et la famille déménage rue Cortambert, à Paris. Il se convertit au catholicisme en 1916, à la suite de son père et de toutes ses sœurs, ainsi qu'il le raconte dans Ce qu'il faut d'amour à l'homme, son autobiographie spirituelle. Il abjure l'anglicanisme à la crypte de la chapelle des sœurs de la rue Cortambert. Âgé de seulement 17 ans, Julian Green réussit à rejoindre les rangs de la Croix-Rouge américaine, puis est détaché dans l’artillerie française en 1918 en tant que sous-lieutenant et sert en Italie. Démobilisé en mars 1919, il se rend pour la première fois aux États-Unis en septembre de la même année et effectue trois ans d'études à l’université de Virginie, où il éprouve un premier amour chaste et secret pour un camarade d'études. Il écrit son premier livre en anglais, avant de revenir vivre en France.
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ellauri097.html on line 298: In 2006, the Weekend Australian newspaper conducted an experiment. They submitted chapter three of The Eye of the Storm (1973) to twelve publishers and agents around Australia under an anagram of White’s name, Wraith Picket. Nobody offered to publish the book. One responded, “the sample chapter, while reply (sic) with energy and feeling, does not give evidence that the work is yet of a publishable quality.” Notwithstanding that the chapter was not White’s finest writing, and the unfairness of submitting a chapter out of narrative sequence, the hoax prompted a minor crisis in Australian literature: if the industry couldn’t recognize the greatness of our sole Nobel winner, how unenlightened must the country’s publishing industry be now? Shortly thereafter, the ABC launched an online portal called Why Bother With Patrick White? The portal always struck me as sad. What other major writer would need a website dedicated to convincing his countrymen to give him another go? The link to the website is dead now. It would seem, in the end, that nobody could be bothered with Patrick White.
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ellauri098.html on line 212: SPOILERI: Nun /ˈnʊn/, in the Hebrew Bible, was a man from the Tribe of Ephraim, grandson of Ammihud, son of Elishama, and father of Joshua (1 Chronicles 7:26–27). Nun grew up in and may have lived his entire life in the Israelites´ Egyptian captivity, where the Egyptians "made life bitter for them with harsh labor at mortar and bricks and with all sorts of tasks in the field" (Exodus 1:14). In Aramaic, "nun" means "fish". Thus the Midrash tells: "[T]he son of him whose name was as the name of a fish would lead them [the Israelites] into the land" (Genesis Rabba 97:3).
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ellauri098.html on line 541: ESTPs are adaptable and clever, able to roll with changes where more structured and intellectual personalities would be paralyzed. They take nothing seriously, least of all themselves.
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ellauri099.html on line 172: We are less attracted to the idea of the wealthy aristocratic philosopher sequestered in his research facility and making occasional overseas trips to visit foreign tyrants than the image of the poor, shoeless Socrates causing trouble in the marketplace, refusing to be paid and getting killed by the city for his trouble. But our captivation with this image, once again, is overwhelmingly fatass Plato’s clever branding.
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ellauri100.html on line 301: Intelligence (for those who might care) and its application: Graduate Record Examinations scores: verbal aptitude, 96th percentile; quantitative aptitude, 99th percentile; advanced test in economics, 99th percentile. Combined verbal and quantitative scores qualify me for membership (which I do not seek) in the Triple-Nine Society, whose members “have tested at or above the 99.9th percentile on at least one of several standardized adult intelligence tests”. But I am much older now — more than thrice the age I was when I took the GREs — so I do not claim to be “brilliant”. On the other hand, I know a lot more now than I did then, and the more one knows the better one gets at assembling information into meaningful patterns and sorting bad ideas from good ones.
ellauri100.html on line 319: However, it was not momentous events but a bit of seemingly irrelevant analysis that administered the coup de grâce to my naïve “liberalism”. It happened in the early 1970s, when my boss asked me to concoct grand measures of effectiveness for the armed forces (i.e., summary measures of antisubmarine warfare capabilities, of tactical strike capabilities, and so on). I struggled with the problem, and made a good-faith effort to provide the measures. But in the end I had to report to my boss that he had given me “mission impossible”. Why? Because, no summary measure could capture the effects of the many factors that would determine the effectiveness of the armed forces: the enemy, the characteristics of his forces, the timing and geographic particulars of any engagement, and so on. (See “Hemibel Thinking” in this post for a précis of my argument.) That was the first time I got sacked. But I returned as soon as my boss got fired.
ellauri100.html on line 391: Persons who choose closure over open options are likely to be the judging types. Persons preferring to keep things open and fluid are probably the perceiving types. The J is apt to report a sense of urgency until he has made a pending decision, and then he can be at rest once the decision has been made. The F person, in contrast, is more apt to experience resistance to making a decision, wishing that more data could be accumulated as the basis for the decision. As a result, when a P person makes a decision, he may have a feeling of uneasiness and restlessness, while the J person, in the same situation, may have a feeling of ease and satisfaction.
ellauri100.html on line 539: The other scale is the Subjective Numeracy Scale by Angela Fagerlin and colleagues, which measures individuals’ preference for numerical information. Numeracy (adapted from the term ‘literacy’) represents individuals’ ability to comprehend and use probabilities, ratios, and fractions. Traditional measures of numeracy ask people to perform mathematical operations, such as ‘If person A’s risk of getting a disease is 1% in 10 years, and person B’s risk is double that of A’s, what is B’s risk?’ However, some participants find these types of problems stressful and unpleasant, plus they are difficult to score in online studies. Subjective numeracy measures (like the scale you just took) are shown to be equally good measures of numeracy, without burdening participants.
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ellauri101.html on line 60: Campbell attended a Grateful Dead concert in 1986, and marveled that "Everyone has just lost themselves in everybody else here!" With the Dead, Campbell put on a conference called "Ritual and Rapture from Dionysus to the Grateful Dead".
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ellauri101.html on line 390: Sisäinen sankari. Sisäinen tuli. Väkevä ja tasapainoinen elämä on ulottuvillasi. Myynnin korkeajännitys. Vapaus! Itsensä johtamisen mahdollisuudet. Verkostomarkkinointi. Captam Apoteko. Huomiotalous. Diilin opetukset. Välähdyksiä pimeässä ja pimeitä välähdyksiä. Sisäinen tuli sammuneena pimeällä tähdellä. Nyt on kyllä tosi pimeää.
ellauri101.html on line 517: Philip Teeri ei osaa päättää pitäiskö pahastua Biitlesin "I'd rather see your dead little girl than be with another man" värsystä vai erottaako teos elämästä kokonaan, niin että Woody Allenin leffojakin saisi kazoa. Mun kanta lienee selvä, ja yhtä selvä kanta on Kristina-tädillä. Philip Teeri jää heilumaan siinä välillä, koska se välittää niin vitusti siitä mitä muut siitä ajattelevat. Se hyräilee tiskatessa Carole Kingin laulua "Where you lead I will follow", joka on Gilmore Girlsin tunnari, aivan ällöttävä ajatus, toi Lorelei on just yhtä liimamainen päällepäsmäri kuin sen äitikin. Rory parka. Aina kii sen ihossa kuin Tintissä Kapteeni Capun laastari. Philip parka, sen 2-vaimo on varmaan just samanlainen päsmäri. No se sai vaan mitä pyysikin. Sitä saa mitä tilaa.
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ellauri105.html on line 255: In the Hebrew Bible, Oholah (אהלה) and Oholibah (אהליבה) (or Aholah and Aholibah in the King James Version and Young's Literal Translation) are pejorative personifications given by the prophet Ezekiel to the cities of Samaria in the Kingdom of Israel and Jerusalem in the kingdom of Judah, respectively. They appear in chapter 23 of the Book of Ezekiel.
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ellauri106.html on line 38: Hän oli kysynyt minulta, pidinkö enemmän isästäni kuin äidistäni, miltä minusta tuntui korkeilla paikoilla tai väkijoukossa ja mitä minä aioin tehdä, kun pääsisin takaisin sivilielämāän, ja oli päätellyt vastauksistani, että olin tukahdutetun raivon astia. Toinen runoilija, joskin univormussa ja kapteenin arvoinen.
ellauri106.html on line 106: That same year, rather than wait to be drafted, Roth enlisted in the army. Roth enlisted in the Army that year to avoid being drafted and assigned to unpleasant duty like the infantry. Fortunately he suffered a back injury during basic training and was given a medical discharge. Who knows. He returned to Chicago in 1956 to study for a PhD in literature but dropped out after one term. It was a yeasty environment for a young writer. Saul Bellow was a contemporary and with some what similar backgrounds and interests they could not avoid being rivals. During that year he met a lovely shiksa waitress Margaret Martinson, a single woman with a small child. He was smitten. An intense, but often troubled relationship ensued. At the end of the year he dropped out of the U of C and headed to the University of Iowa to teach in its creative writing program. None the less, whatever he may have said, Roth was not happy there, perhaps because the semi-rural Midwesterness of Ames was alien to him. After a while with Martinson in tow he moved on to a similar position at Princeton, another WASP bastion but one with even more prestige. Everyone who knew him recognized Roth as an early comer. He later continued his academic career at the University of Pennsylvania, where he taught comparative literature before retiring from teaching in 1991. Roth started teaching literature in the late 1960s at the University of Pennsylvania. The 1969 feature film adaptation of Goodbye, Columbus coincided with the publication of Portnoy’s Complaint, which soon became a best-seller amid controversy for its prurient content. (Those who've read it will likely not forget Portnoy's "love affair" with mom´s slab of liver in the fridge.)
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ellauri106.html on line 512: A quintessentially American experience: “Three generations. All of them growing. The working. The saving. The success. Three generations in raptures over America. Three generations of becoming one with a people. And now with the fourth it had all come to nothing. The total vandalization of their world”.
ellauri106.html on line 527: “Comically agnostic,” an apt description, I think, of much of Roth’s later work. With all of history suddenly exposed as fictional constructs, artists were freed to interrogate it with impunity, making it the stuff of parodic play.
ellauri106.html on line 556: Before his death from congestive heart failure on Tuesday, he made no secret of his contempt for Donald Trump, was instinctively liberal in most respects, and thought of himself as a Roosevelt Democrat. Yet his political novels have a nagging MAGA aftertaste. Successful, decent, hardworking men, who in the time of our fathers would have been appreciated, are mindlessly destroyed by modern women as the embodiments of a degenerate society. Roth’s desire, ultimately, is the same as Reagan’s: an impossible return to the promised land of modernization. Not by coincidence, the final chapter of The Human Stain is titled, “The Purifying Ritual.” Puhdistuxesta kuumuu kaikki anaalis-obsessiiviset henkilöt Hitleristä Rothiin ja Sofi Oxaseen. Puhamaan! Äiitii mä oon vallmiiis! Tuu PYYHKIMÄÄN!
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ellauri107.html on line 87: The novella was adapted into a film of the same name in 1969.
ellauri107.html on line 104: An American Dream is a 1965 novel by American author Norman Mailer. It was published by Dial Press. Mailer wrote it in serialized form for Esquire, consciously attempting to resurrect the methodology used by Charles Dickens and other earlier novelists, with Mailer writing each chapter against monthly deadlines. The book is written in a poetic style heavy with metaphor that creates unique and hypnotising narrative and dialogue. The novel's action takes place over 32 hours in the life of its protagonist Stephen Rojack. Rojack is a decorated war-hero, former congressman, talk-show host, and university professor. He is depicted as the metaphorical embodiment of the American Dream.
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Chapter summaries
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In Chapter Four
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In Chapter Six
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In Chapter Nine
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And finally from Chapter Twenty-six
ellauri107.html on line 246: Billy Budd provides an implicit indictment of the culture, whether military or civil, that encourages the kind of closet where a Claggart so readily succumbs to his “depravity according to nature.” Captain Vere likewise shows a closed, perhaps also “closeted” mind as ready prey for the phenomenon of evil. In Vere’s presence, as Billy is struck dumb by Claggart’s accusation, Claggart is struck dead by a single blow from Billy’s fist, the only response he can muster to defend himself. Although Vere cherishes Billy as “an angel of God” and knows him to be innocent of Claggart’s charges, he resists any bending of rules to protect him against the harshest of consequences for his act of insubordination. Ruthlessly silencing the dictates of his heart, “sometimes the feminine in man,” Vere effects what Claggart’s malice alone could not -- Billy’s total destruction.
ellauri107.html on line 248: Although British naval mutineers as well as criminals ashore are explicitly shown in Billy Budd’s early chapters to have received forms of amnesty that ultimately contributed to the saving of the nation, Vere offers no such amnesty to Billy Budd. Claggart himself is rumored to have entered the service as an alternative to imprisonment, the navy’s need for manpower leading to frequent waivers of usual punishments; but Billy Budd receives no alternatives, no waivers. At Nelson’s triumphant Trafalgar, the thwarting of Napoleon’s invasion plans meant a “plenary absolution” for all the former offenders who had contributed to the victory. Billy, however, a “peacemaker,” neither a mutineer nor a criminal, makes a single misstep in retaliation against a known liar who seeks to manipulate the system to destroy him, and how is Billy to be absolved? Vere’s “vehemently exclaimed” answer: “the angel must hang!”
ellauri107.html on line 250: Billy is first the victim of Claggart’s closet, one with similarities to the Roy Cohn and J. Edgar Hoover kinds that project self-loathing onto their targets. Vere’s condition, on the other hand, while containing degrees of benevolence, ultimately emerges as more deadly than Claggart’s. Associating his heart with his hated feminine side, Vere crushes down his capacity for love and compassion with a thoroughly brutal, Night-of-the-Long-Knives sort of intolerance. He, who would never have initiated Billy’s demise, will not permit his own ardor to soften his inflexible judgment, as that would evidently equate with irresolution and weakness. After all, he might rationalize, he is the Captain and the Captain has an image to uphold – right? Forget justice; forget humane treatment; maintaining machismo holds precedence over all! And the tragic result: mindless, meaningless, totally unnecessary suffering and loss on the altar of nothing less than evil itself!
ellauri107.html on line 400: Where does Roth pull it out of (the expression is apt)? Sabbath had decided to defy his own imminent demise by attempting to have as much sex as possible. As the book begins, Sabbath finds himself “six short years from seventy”, with “the game just about over”. What, 64? That is young! Phil was 62 in 1995. Is that when his pecker started to sag?
ellauri107.html on line 478: Jovially they whooped back—Vergil Gunch, the coal-dealer, Sidney Finkelstein, the ladies'-ready-to-wear buyer for Parcher & Stein's department-store, and Professor Joseph K. Pumphrey, owner of the Riteway Business College and instructor in Public Speaking, Business English, Scenario Writing, and Commercial Law. Though Babbitt admired this savant, and appreciated Sidney Finkelstein as “a mighty smart buyer and a good liberal spender,” it was to Vergil Gunch that he turned with enthusiasm. Mr. Gunch was president of the Boosters' Club, a weekly lunch-club, local chapter of a national organization which promoted sound business and friendliness among Regular Fellows. He was also no less an official than Esteemed Leading Knight in the Benevolent and Protective Order of Elks, and it was rumored that at the next election he would be a candidate for Exalted Ruler. He was a jolly man, given to oratory and to chumminess with the arts.
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ellauri108.html on line 81: "Hallelujah!" or "Alleluia!" is also used in other Bible versions such as the Divine Name King James Bible, American Standard Version, the Recovery Version, The Tree of Life Version, Amplified Bible, God's Word Translation, Holman Christian Standard Bible, International Standard Version, The Message, New American Bible Revised Edition, The Jerusalem Bible, The New Jerusalem Bible, NJPS Tanakh, The first JPS translation, The Living Bible, The Bible in Living English, Young's Literal Translation, King James Version, The Spanish language Reina Valera and even in Bible versions that otherwise do not generally use the Divine Name such as the New King James Version, English Standard Version, J.B. Phillips New Testament, New International Version, Douay-Rheims Version, God's Word Translation, Revised Standard Version, New Revised Standard Version, The Jubilee Bible 2000, New American Standard Bible, New Century Version, New International Reader's Version and several other versions, translations and/or editions in English and other languages varying from once to numerous times depending on the Bible version especially and most notably in Revelation Chapter 19 in Christian and Messianic Jewish Bibles.
ellauri108.html on line 98: From its origins, Rastafari was intrinsically linked with Haile Selassie, the Emperor of Ethiopia from 1930 to 1974. He remains the central figure in Rastafari ideology, and although all Rastas hold him in esteem, precise interpretations of his identity differ. Understandings of how Haile Selassie relates to Jesus vary among Rastas. Many, although not all, believe that the Ethiopian monarch was the Second Coming of Jesus, legitimising this by reference to their interpretation of the nineteenth chapter of the Book of Revelation. By viewing Haile Selassie as Jesus, these Rastas also regard him as the messiah prophesied in the Old Testament, the manifestation of God in human form, and "the living God". Some perceive him as part of a Trinity, alongside God as Creator and the Holy Spirit, the latter referred to as "the Breath within the temple". Rastas who view Haile Selassie as Jesus argue that both were descendants from the royal line of the Biblical king David, while Rastas also emphasise the fact that the Makonnen dynasty, of which Haile Selassie was a member, claimed descent from the Biblical figures Solomon and the Queen of Sheba.
ellauri108.html on line 115: Rastafari teaches that the black African diaspora are exiles living in "Babylon", a term which it applies to Western society. For Rastas, European colonialism and global capitalism are regarded as manifestations of Babylon, while police and soldiers are viewed as its agents. The term "Babylon" is adopted because of its Biblical associations. In the Old Testament, Babylon is the Mesopotamian city where the Israelites were held captive, exiled from their homeland, between 597 and 586 BCE; Rastas compare the exile of the Israelites in Mesopotamia to the exile of the African diaspora outside Africa. In the New Testament, "Babylon" is used as a euphemism for the Roman Empire, which was regarded as acting in a destructive manner that was akin to the way in which the ancient Babylonians acted. Rastas perceive the exile of the black African diaspora in Babylon as an experience of great suffering, with the term "suffering" having a significant place in Rasta discourse.
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ellauri108.html on line 216: In the 1940s and 1950s, a more militant brand of Rastafari emerged. The vanguard of this was the House of Youth Black Faith, a group whose members were largely based in West Kingston. Backlash against the Rastas grew after a practitioner of the religion allegedly killed a woman in 1957. In March 1958, the first Rastafarian Universal Convention was held in the settlement of Back-o-Wall, Kingston. Following the event, militant Rastas unsuccessfully tried to capture the city in the name of Haile Selassie. Later that year they tried again in Spanish Town. The increasing militancy of some Rastas resulted in growing alarm about the religion in Jamaica. According to Cashmore, the Rastas became "folk devils" in Jamaican society. In 1959, the self-declared prophet and founder of the African Reform Church, Claudius Henry, sold thousands of tickets to Afro-Jamaicans, including many Rastas, for passage on a ship that he claimed would take them to Africa. The ship never arrived and Henry was charged with fraud. In 1960 he was sentenced to six years imprisonment for conspiring to overthrow the government. Henry's son was accused of being part of a paramilitary cell and executed, confirming public fears about Rasta violence. One of the most prominent clashes between Rastas and law enforcement was the Coral Gardens incident of 1963, in which an initial skirmish between police and Rastas resulted in several deaths and led to a larger roundup of practitioners. Clamping down on the Rasta movement, in 1964 the island's government implemented tougher laws surrounding cannabis use.
ellauri108.html on line 242: The Twelve Tribes of Israel were founded in 1968 in Kingston by Vernon Carrington. He proclaimed himself the reincarnation of the Old Testament prophet Gad and his followers call him "Prophet Gad", "Brother Gad", or "Gadman". It is commonly regarded as the most liberal form of Rastafari and the closest to Christianity. Practitioners are often dubbed "Christian Rastas" because they believe Jesus is the only saviour; Haile Selassie is accorded importance, but is not viewed as the second coming of Jesus. The group divides its members into twelve groups according to which Hebrew calendar month they were born in; each month is associated with a particular colour, body part, and mental function. Maintaining dreadlocks and an ital diet are considered commendable but not essential, while adherents are called upon to read a chapter of the Bible each day. Membership is open to individuals of any racial background.
ellauri108.html on line 248: Born in the ghettos of Kingston, Jamaica, the Rastafarian movement has captured the imagination of thousands of black youth, and some white youth, throughout Jamaica, the Caribbean, Britain, France, and other countries in Western Europe and North America. It is also to be found in smaller numbers in parts of Africa—for example, in Ethiopia, Ghana, and Senegal—and in Australia and New Zealand, particularly among the Maori.
ellauri108.html on line 260: Although it remains most concentrated in the Caribbean, Rastafari has spread to many areas of the world and adapted into many localised variants. It has spread primarily in Anglophone regions and countries, largely because reggae music has primarily been produced in the English language. It is thus most commonly found in the Anglophone Caribbean, United States, Canada, United Kingdom, Australia and New Zealand, and Anglophone parts of Africa.
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ellauri108.html on line 401: In chapter three in the Book of Daniel, we are introduced to three young men: Shadrach, Meshach, and Abednego, who hold on to their belief in God even when threatened with a fiery death. Their story serves as inspiration for those who question their faith or who face hardship for their beliefs.
ellauri108.html on line 404: The story takes place about 600 years before Jesus Christ was born when King Nebuchadnezzar of Babylon besieged Jerusalem and took captive many of Israel's finest citizens. Among those deported to Babylon were four young men from the tribe of Judah: Daniel, Hananiah, Mishael, and Azariah.
ellauri108.html on line 406: Once in captivity, the youths were given new names. Daniel was now called Belteshazzar, Hananiah was called Shadrach, Mishael was called Meshach, and Azariah was called Abednego.
ellauri108.html on line 428: Through God's miraculous deliverance of Shadrach, Meshach, and Abednego that day, Nebuchadnezzar declared that the remaining Israelites in captivity were now protected from harm and were guaranteed freedom of worship. And Shadrach, Meshach, and Abednego received a royal promotion.
ellauri108.html on line 467: Rastafari teaches that the black African diaspora are exiles living in "Babylon", a term which it applies to Western society. For Rastas, European colonialism and global capitalism are regarded as manifestations of Babylon, while police and soldiers are viewed as its agents.The term "Babylon" is adopted because of its Biblical associations. In the Old Testament, Babylon is the Mesopotamian city where the Israelites were held captive, exiled from their homeland, between 597 and 586 BCE; Rastas compare the exile of the Israelites in Mesopotamia to the exile of the African diaspora outside Africa. In the New Testament, "Babylon" is used as a euphemism for the Roman Empire, which was regarded as acting in a destructive manner that was akin to the way in which the ancient Babylonians acted. Rastas perceive the exile of the black African diaspora in Babylon as an experience of great suffering, with the term "suffering" having a significant place in Rasta discourse.
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ellauri109.html on line 321: The merchant Hans Kohlhase lived in Cölln on the Spree (now incorporated into Berlin) in the Margraviate of Brandenburg in the 16th century. In October 1532 he set out on a trip to the Leipzig Trade Fair in the neighboring Electorate of Saxony. On the way two of his horses were seized, at the command of the Junker von Zaschwitz, as a supposed fee for passage through Saxony. Kohlhase sought redress in the Saxon courts but failed to obtain it. Outraged, he issued a public challenge in 1534 and burned down houses in Wittenberg. Even a letter of admonition from Martin Luther could not dissuade him, and Kohlhase and the band he collected committed further acts of terror. In 1540 he was finally captured and tried, and was publicly broken on the wheel in Berlin on 22 March 1540. From this history Kleist fashioned a novella that dramatized a personal quest for justice in defiance of the claims of the general law and the community.
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ellauri110.html on line 117: The author (Kulliverbi) sets out as captain of a ship. His men conspire against him, confine him a long time to his cabin, and set him on shore in an unknown land. He travels up into the country. The Yahoos, a strange sort of animal, described. The author meets two Houyhnhnms.
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ellauri110.html on line 152: In the shipping lanes he is rescued by a Portuguese sea captain, a level-headed individual albeit full of concern for others, whose temperament at one level appears intermediate between the calm, rational Houyhnhnms of Houyhnhnmland and the norm of corrupt, European humanity, which Gulliver no longer distinguishes from Houyhnhnmland's wild Yahoos. Gulliver can speak with him, and though now disaffected from all humanity, he began to tolerate his company. Gulliver is returned to his home and family, finds their smell and look intolerable and all his countrymen no better than "Yahoos", purchases and converses with two stabled horses, tolerates the stable boy, and assures the reader of his account's utter veracity.
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ellauri110.html on line 673: 2014 Hande saa toimitetuxi koko raamatun, mutteise piru vie mee kaupaxi. Uskonto ei enää suurta yleisöä kiinnosta. Tartun taas Raamattuun, luen sen. Siihenhän se tarttuu kuin kapteeni Kapun laastari.
ellauri110.html on line 701: Veneziassa Kristiina pissii hunajaa, Hande näyttää tympääntynyttä naamaa kun se ei ole keskipisteenä ja Kristiina osaa italiaa paremmin. Tuolta löytyy (ällön) Ezra Poundin hauta. Saa olla laitimmainen kerta tuumii mauton Hannu Mäkelä. En pidä siitä minkä näen, siis pilaan sen vaimoltanikin. Tuttu juttu sanoisi Natachan lentokapteeni. Barbadoxen matka muistuu mieleen, ja Palermo.
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ellauri111.html on line 439: What? Why does sin require death n:o 1? Oh, it's all part of God's magnificent plan for us. Heterosexual generations mix genes faster than longevity, and makes for more successfully adapted organisms, etc. But no time to go into that just here. Anyway, we deserve the double death penalty. This includes both physical death (the casket) and spiritual death (when the soul is cast into hellfire).
ellauri111.html on line 458: Jesus did not die so that you could keep on sinning and then go to heaven (this is an heresy that many churches teach, especially antinomian and dispensationalist Baptists (dispensationalism is a confusing, heretical series of false doctrines)).
ellauri111.html on line 467: Vaikka dispensationalismi mielletään lähinnä eskatologiseksi opiksi, käsittää se kuitenkin kaikki Raamatun aikakaudet. Siinä ajat on jaettu dispensaatioihin eli armotalouskausiin, joita fundamentalistisen tulkinnan mukaan on seitsemän. Jehova annostelee armoa pikku pussukoissa kuin katuapteekkari fentanyyliä.
ellauri111.html on line 574: The Bible (specifically, The AUTHORIZED KING JAMES VERSION, available from our bookstore) is the ONLY way that we know about the Lord Jesus Christ. We do not know about our precious Lord Jesus through, the Roman Catholic "church", "the church fathers, the magisterium, the pope, councils, decrees, traditions, canon laws, the Quran, Muhammad, the Hadith, the Baptist statement of faith, John Calvin, Martin Luther, Ellen White, agnositicism, history books, the Watchtower Society, atheism, Joseph Smith, tv, the New World Testament, fake preachers, "Christian" Science, Jehovah's Witnesses, the Imam, Seventh Day Adventism, etc." Beware of copies!
ellauri111.html on line 598: Now for some practicalities. You will need to be baptized by us. It´s a service we offer. You need to be baptized in the water like Christians in the Bible. In baptism, we are identifying water with the death, burial, and resurrection of our Lord and Saviour Jesus Christ--
ellauri111.html on line 600: Romans 6:3 Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?
ellauri111.html on line 601: 4 Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.
ellauri111.html on line 612: When we push you under the water, we show that we are dying to the old life, being under the water shows we have died to the old life, and when we come up we show we are purposed to walk in newness of life. In baptism, we are also shewing the washing away of our sins (ref. Acts 22:16). We try not to keep you down so long that your new life starts right there and then. Although you can consider yourself lucky if it does.
ellauri111.html on line 614: In Acts 8:26-39, you can read about the Ethiopian eunuch who believed on the Lord Jesus Christ and was baptized by Philip in a certain water. We are only baptized one time and that is after we have truly repented and have believed on the Lord Jesus Christ. If you were baptized as a baby or in a false church, and then got saved later on, you need to get rebaptized after salvation. The previous babtism will be null and void.
ellauri111.html on line 616: You can pray and ask the Lord to lead you to a truly Christian fellowship so that you can get baptized by a Christian and discipled in the way of Christ. Note: This is a tall order these days because today is the day of apostasy. False teachers and false prophets abound on television and in churches. Excerpt from our index page:
ellauri111.html on line 620: Avoid any church that is in disobedience to the scriptures. These are the days of apostasy. It is better to work alone with your Authorized King James Bible and the Lord Jesus Christ and obedience to the word than to be in a false church. Even if you do not know any Christians, you can still read the Bible and obey it, and live the Christian life by God´s grace, his divine influence in your life. Roman Catholic, Mormon, Seventh Day Adventist, Jehovah´s Witness, Christian Science, Greek Orthodox, etc. present themselves as Christian but they preach false doctrines. Many Methodist, Lutheran, Presbyterian, and Baptist churches are not preaching the whole truth and some are basically going back to the Roman Catholic institution. I do not know of ONE good church. If you do find a church, make sure that they exclusively use the Authorized Version and make sure that you compare their teachings and doings to the word of God and the Bible Dudes.
ellauri111.html on line 622: If you cannot find a good church where you can be baptized, maybe you have a sanctified friend that can baptize you in the name of the Father, and of the Son and of the Holy Ghost. I do not know you, dear friend and I do not even know where you are, and if you came to Jesus through this witness, I am not there to see you baptized. The apostasy around the world is great and I have not one preacher to recommend to anyone in this world. If you were just getting saved and could find no one holy to baptize me, you could baptize yourself. You would do it something like this
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ellauri111.html on line 626: After praying and making a confession of faith, end your prayer in Jesus' name and then read some suitable scriptures such as 1 Peter 3:21 and Matthew 28:18-20 aloud (Matthew 28:18-20 says to baptize in the name of the Father, and of the Son, and of the Holy Ghost), and then say something like, "Father, I am baptizing myself in the name of the Father, and of the Son, and of the Holy Ghost, in want of a holier man" and then go COMPLETELY under the water (keep your nose shut with your fingers, symbolizing death and burial with the Lord Jesus Christ) and come up again after counting to ten (symbolizing my rising to my new life in Christ Jesus)
ellauri111.html on line 646: Prophesying can be fun and it is easy, even women can do it (not in the church of course, but at home). When you prophesy you can edify God´s church (I Corinthians 14:4)--we need the prophets. John the Baptist was more than a prophet (Matthew 11:9) and it was testified that he did no miracle (John 10:41). Prophesying is telling men what God wants them to hear. The testimony of Jesus is the spirit of prophecy (Revelation 19:10).
ellauri111.html on line 664: Teach your children God´s word. As you read the Bible, you can teach your children God´s word, too. You can learn together. I learned with my little one. On the website we have what we call "green sheets"--one is a Survey of the Life and Gospel of Jesus Christ and the other is a Survey of the Early Church (the book of Acts). They give passages of scriptures so that a person going through the green sheets get a lay of land of the selected topics. We also went through the Old Testament together, starting with the book of Genesis. Eventually, I realized that the green sheets were just the Bible so we just go through the scriptures chapter by chapter without making green sheets, just writing down the book we are in, the chapters of the book, and putting the date next to the chapters that we have completed for that day. Nifty, what?
ellauri111.html on line 677: You can also order a hymn book from us. I have The New National Baptist Hymnal (Published in 1977 with KJV readings [Note: This website makes no money for any of these recommendations or links]. I am not a Baptist or any other name/denomination found outside of the Authorized King James Bible). I also have another hymnal entitled, Praise! Our Songs and Hymns (KJV) (always get KJV materials. KJV stands for "King James Version." Don't get "New" King James Version (NKJV) or "NIV"--these are two of many counterfeit Bibles.) Hymnals include the musical notes and lyrics. If you can play an instrument, you can learn many songs. We should think about the words of the various hymns to see if they are based on the Bible or not. Don't use jew´s harp, kazoo or electric guitar, however. Or comb and toilet paper either, that would be blasphemy.
ellauri111.html on line 693: Again, The Bible forbids women being pastors and speaking in churches but many women have taken pulpits and other church positions in complete disobedience to the scriptures. This does not mean that there is no work for women in the kingdom of God (you may wish to see our article entitled, "The Role of Women in the Church). These are the days of apostasy. It is better to be alone with your Bible and the Lord Jesus and obedience than to be in a false church. Roman Catholic, Mormon, Seventh Day Adventist, Jehovah's Witness, Christian Science, Greek Orthodox, etc. present themselves as Christian but they preach false doctrines. Many Methodist, Lutheran, Presbyterian, and Baptist churches are not preaching the whole truth and some are basically going back to the Roman Catholic institution. I do not know of ONE good church. If you find a church, make sure that they exclusively use the Authorized Version and make sure that you compare their teachings and doings to the word of God.
ellauri111.html on line 699: "Contemplative" prayer is essentially an old occult technique adjusted to the ignorant church people. It can bring up that yoga kundalini serpent power. With open eyes, one can see this type of technique being magnified in society--I saw a book for magic in a place for shipping goods and for photocopies, office supplies, etc. I looked on the back of the book, it was the same technique as the church people are using. This is spreading like wildfire and not just amongst false (or extremely ignorant) brethren, it is throughout society. Revelation 13:8 teaches us that all people who are not in the book of life of the Lamb slain from the foundation of the world will worship the beast. Revelation 13:4 says that all the world will worship the dragon which gave power unto the beast--we learn from Revelation 12 that THE DRAGON IS SATAN. In the ecumenical movement (all the religions getting together in "peace") and under a "meditative" spirituality, Hindus, Buddhists, Roman Catholics, church people, atheists, Muslims, cabalists, new agers, etc. can get together and have a "meditation" session with no problems. This is not for the future, it is already happening, I picked up a brochure about some sessions while at a library. In Contemplative prayer, church people are calling the devil by the Lord's name. I read that many of them will not listen to the scriptures when confronted with the truth--they do not know the Lord's voice, they are not his sheep. Worldly people are under the devil and they despise holiness and speak against it as "legalism" or even as heresy or false doctrine. I have seen extreme antinomianism in Baptist churches. They derisively call work-out-your-own-salvation-with-fear-and-trembling discipleship "Lordship salvation". If a person does not obey the Lord, they are not saved. The reader may wish to see our article, Lordship Salvation.
ellauri111.html on line 707: One more thing--be ware of "new age" teaching--you are not God, you are not divine, and God is not in everybody--all that pantheism (everything is God) and panentheism (God is in everything) is new age teaching which is actually old age because the devil told Eve in the garden, "Ye shall be as gods" (see Genesis chapter 3). The devil is a spirit--he is not dead and he has been telling that same lie ever since then. There is a lot more to this situation, but just get saved and obedient and live reconciled to God. Do not put your trust in science, etc. In the beginning, God created the heaven and the earth--there is no evolution. Evolution is a big fat lie and a hoax to get people to disbelieve the word of God. Science...many, many lies are told by people in white labcoats. Believe and obey God's word and you will be safe and whole and of an understanding mind and not of a reprobate mind.
ellauri111.html on line 747: Cults like "the Church of Christ" will try to convince you that water baptism saves you and that you have to join their specific "church" and not drink coffee, etc. These cults take certain scriptures out of context and then mix them up in order to deceive people. I'm not minimizing the importance of the ordinance of baptism--you need to be baptized--but cults mix up the doctrines of the Lord to deceive people. YOU NEED TO READ YOUR BIBLE. The Roman Catholic institution is another cult. It is not a Christian church. Her doctrines are the opposite of the Bible. If you are a former Roman Catholic, you need to get rid of all the paraphenalia and graven images and idols that you may have collected through the years (e.g., rosary, St. Anthony, crucifixes, relics, candles, Mary prayers, pictures, etc.). The Seventh Day Adventists will try to get you to follow the teachings of Ellen White, a false prophetess who made prophecies that did not come to pass and put all kinds of requirements on people that are not in the Bible. The Mormons are a another cult. They teach that their males can become gods some day with their own planets. Please don't look up all these cults. Just focus on reading your Bible and obeying it. Then you will be able to discern if a person is speaking according to the word or not.
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ellauri112.html on line 618: It’s these little moments that Reitman captures so well. Like Ron Livingston’s detached husband, who routinely retreats to his room to hide under a video game headset.
ellauri112.html on line 702: I appreciated the fact that a troubled mom did seek help, I’m just not sure the script needed the plot twist. I didn’t immediately warm to this flick. Actually, I often alternated between exasperation and captivation – and a key plot twist at the end left a sour taste in my mouth, though for petty reasons. Nonetheless, something about it didn’t feel quite right. It took one observation from a friend afterward to allow for the film’s brilliance to bloom in my mind.
ellauri112.html on line 716: Filmin sanoma taisi sitten olla että älä tee lisää lapsia enää kun olet tollanen vanha kasa. Jos on ihan pakko tee ne Tullynä. Theronin omat lapset on adaptoituja. Raskaus oli pelkkää teatteria.
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ellauri115.html on line 398: Hume's friends travelling in France had already told him about his incomparable standing in Parisian society. And the two years he spent in Paris were to be the happiest of his life. He was rapturously embraced there, loaded, in his words, "with civilities". Hume stressed the near-universal judgment on his personality and morals. "What gave me chief pleasure was to find that most of the elogiums bestowed on me, turned on my personal character; my naivety & simplicity of manners, the candour and mildness of my disposition &tc." Indeed, his French admirers gave him the sobriquet Le Bon David, the good David.
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ellauri115.html on line 936: The ideas of Socinianism date from the wing of the Protestant Reformation known as the Radical Reformation and have their root in the Italian Anabaptist movement of the 1540s, such as the anti-trinitarian Council of Venice in 1550. Lelio Sozzini was the first of the Italian anti-trinitarians to go beyond Arian beliefs in print and deny the pre-existence of Christ in his Brevis explicatio in primum Johannis caput – a commentary on the meaning of the Logos in John 1:1–15 (1562). Lelio Sozzini considered that the "beginning" of John 1:1 was the same as 1 John 1:1 and referred to the new creation,[citation needed] not the Genesis creation. His nephew Fausto Sozzini published his own longer Brevis explicatio later, developing his uncle's arguments. Many years after his death in Switzerland, Sozzini consulted with the Unitarian Church in Transylvania, attempting to mediate in the dispute between Frankenstein and Count Dracula.
ellauri115.html on line 950: "In the Beginning was the Word" John 1:1 – The explanation is given, taken from Lelio Sozzini's Brief explanation of John Chapter 1 1561[2] (and developed in Fausto Sozzini's later work of the same name), that the Beginning refers to the Beginning of the Gospel, not the old creation.[3]
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ellauri115.html on line 1079: It was in the mid-1980s that he became aware of difficulties in his relationship with his fiancée, and that he had mood swings. In 1985 he sought help from a psychiatrist, who diagnosed him with narcissistic personality disorder (NPD). Vaknin did not accept the diagnosis at the time. From 1986 to 1987 he was the general manager of IPE Ltd. in London. He moved back to Israel, where he became director of an Israeli investment firm, Mikbatz Teshua. He was also president of the Israeli chapter of the Unification Church's Professors for World Peace Academy.
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ellauri117.html on line 251: So they wrestled swiftly, rapturously, intent and mindless at last, two essential white figures working into a tighter closer oneness of struggle, with a strange, octopus-like knotting and flashing of limbs in the subdued light of the room; a tense white knot of flesh gripped in silence between the walls of old brown books. Now and again came a sharp gasp of breath, or a sound like a sigh, then the rapid thudding of movement on the thickly-carpeted floor, then the strange sound of flesh escaping under flesh. Often, in the white interlaced knot of violent living being that swayed silently, there was no head to be seen, only the swift, tight limbs, the solid white backs, the physical junction of two bodies clinched into oneness. Then would appear the gleaming, ruffled head of Gerald, as the struggle changed, then for a moment the dun-coloured, shadow- like head of the other man would lift up from the conflict, the eyes wide and dreadful and sightless.
ellauri117.html on line 353: Äisky ja Pertin eka tyttöystävä, Jessie Chambers, kävi tiukkaa vapaapainia Pertistä. Molemmat naiset oli justiinaluonteita, ja halusivat "länkyttää Pertin hengiltä". Sexin "mysteereihin" sen vihki 23-vuotiaan apteekkarinrouva Alice Dax. Hiän kertoi, miten se näki Pertin runkkaamassa runon kimpussa. Hiän "antoi perää Pertille", auttaaxeen sitä löytämään riimejä. Pertti jätti Jessien löydettyään toisen ystävättären, sexuaalisesti puoleensavetävämmän Louie Burrowsin. Louie oli vetävästä kirkkoveneestä huolimatta liian "kirkollinen". Kaikki 3 jäivät läähättämään Lawrencen perään. 1912 Pertti lätkäänty Frieda Weeklyyn ja karkas viikkolehden kanssa jonnekin. Frieda oli aatelinen professorin rouva, joka jätti 3 lasta koska Pertti oli niin ihana. Frieda oli jättimäinen valkyyria, jonka kanssa Pertti sai otella monen monta erää. Lautasia särkyi monta tusinaa. Pertti oli aika toxinen:
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ellauri117.html on line 597: Locken isä, myös nimeltään John Locke, oli maalaislakimies, joka oli toiminut kapteenina parlamentin joukkojen ratsuväessä Englannin sisällissodan alkupuolella. Hänen äitinsä Agnes Keene oli nahkurin tytär. Kummatkin vanhemmista olivat ilmeisesti kalvinisteja. Locke syntyi pienessä olkikattoisessa mökissä Wringtonin kirkolla Somersetissa noin 18 kilometrin päässä Bristolista. Hänet kastettiin samana päivänä. (Eli oli heiveröinen kuin 101 dalmatialaiskoiran Lucky.) Pian Locken syntymän jälkeen perhe muutti Pensfordin kauppalaan lähemmäksi Bristolia. Locke kasvoi siellä Bellutonissa Tudor-tyylisessä talossa.
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Michelangelon unta näkevällä jäbällä on aivan mitättömän pieni pipu.
ellauri117.html on line 638: 3eulogētos o theos kai patēr tou kuriou ēmōn iēsou christou o eulogēsas ēmas en pasē eulogia pneumatikē en tois epouraniois en christō 4kathōs exelexato ēmas en autō pro katabolēs kosmou einai ēmas agious kai amōmous katenōpion autou en agapē 5proorisas ēmas eis uiothesian dia iēsou christou eis auton kata tēn eudokian tou thelēmatos autou 6eis epainon doxēs tēs charitos autou en ē echaritōsen ēmas en tō ēgapēmenō 7en ō echomen tēn apolutrōsin dia tou aimatos autou tēn aphesin tōn paraptōmatōn kata ton plouton tēs charitos autou 8ēs eperisseusen eis ēmas en pasē sophia kai phronēsei 9gnōrisas ēmin to mustērion tou thelēmatos autou kata tēn eudokian autou ēn proetheto en autō 10eis oikonomian tou plērōmatos tōn kairōn anakephalaiōsasthai ta panta en tō christō ta te en tois ouranois kai ta epi tēs gēs11en autō en ō kai eklērōthēmen prooristhentes kata prothesin tou ta panta energountos kata tēn boulēn tou thelēmatos autou 12eis to einai ēmas eis epainon tēs doxēs autou tous proēlpikotas en tō christō 13en ō kai umeis akousantes ton logon tēs alētheias to euangelion tēs sōtērias umōn en ō kai pisteusantes esphragisthēte tō pneumati tēs epangelias tō agiō 14os estin arrabōn tēs klēronomias ēmōn eis apolutrōsin tēs peripoiēseōs eis epainon tēs doxēs autou etc.
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ellauri118.html on line 1149: The failure to include obese body types in the television adaptation was a major oversight. The Handmaid’s Tale should have done better by fat women.
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ellauri119.html on line 113: In season 2's "Hot Off the Griddle," Catwoman captures Batman and Robin and straps them to two giant aluminum grills, smears them with margarine and places two giant magnifying glasses above them, with the intent to roast them with the hot sun. Robin shouts, "Holy Oleo!" to which Catwoman humorously retorts, "I didn't know you could yodel."
ellauri119.html on line 137: In season two's "Hot off the Griddle," Catwoman captures Batman and Robin in a room where the floor is red hot. They hop up and down while trying to figure out a plan and Robin shouts out "holy bunions!" Just the sight of the two of them hopping up and down while Robin is shouting out nonsense is delightful.
ellauri119.html on line 184: In the season one episode "Zelda the Great," Batman is about to capture a magician after she stole some priceless jewelry, but she escapes using sleight-of-hand. Robin is right after Batman and remarks "holy hole in a doughnut!" The words make no sense in this situation. Oddly enough, a track on the "Batman" soundtrack was titled "Holy Hole in a Doughnut." Made more sense to Robin than you'd think.
ellauri119.html on line 300: The New Testament details a close relationship between the Holy Spirit and Jesus during his earthly life and ministry.The Gospels of Matthew and Luke and the Nicene Creed state that Jesus was "conceived by the Holy Spirit, born of the Virgin Mary". The Holy Spirit descended on Jesus like a dove or seagull during his baptism, and in his Farewell Discourse after the Last Supper Jesus promised to send the Holy Spirit to his disciples after his departure.
ellauri119.html on line 304: The Holy Spirit is referred to as "the Lord, the Giver of Life" in the Nicene Creed, which summarises several key beliefs held by many Christian denominations. The participation of the Holy Spirit in the tripartite nature of conversion is apparent in Jesus' final post-resurrection instruction to his disciples at the end of the Gospel of Matthew (28:19), "Make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Ghost."
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ellauri119.html on line 432: There are several Greek words for "love" that are regularly referred to in Christian circles. Agape: In the New Testament, agapē is charitable, selfless, altruistic, and unconditional. It is parental love, seen as creating goodness in the world; it is the way God is seen to love humanity, and it is seen as the kind of love that Christians aspire to have for one another. Philia: Also used in the New Testament, phileo is a human response to something that is found to be delightful. Also known as "brotherly love" or "homophilia." Two other words for love in the Greek language, eros (sexual love) and storge (child-to-parent love), were never used in the New Testament! Now that's a lacuna! Christians believe that to Love God with all your heart, mind, and strength and Love your neighbor as yourself are the two most important things in life (the greatest commandment of the Jewish Torah, according to Jesus; cf. Gospel of Mark chapter 12, verses 28–34). Saint Augustine summarized this when he wrote "Love God, and do as thou wilt." Right on Gus! Way to go!
ellauri119.html on line 440: Love encompasses the Islamic view of life as universal brotherhood that applies to all who hold faith. Amongst the 99 names of God (Allah), there is the name Al-Wadud, or "the Loving One," which is found in Surah [Quran 11:90] as well as Surah [Quran 85:14]. God is also referenced at the beginning of every chapter in the Qur'an as Ar-Rahman and Ar-Rahim, or the "Most Compassionate" and the "Most Merciful", indicating that nobody is more loving, compassionate and benevolent than God. The Qur'an refers to God as being "full of loving kindness." The Qur'an exhorts Muslim believers to treat all people, viz. those who have not persecuted them, with birr or "deep kindness" as stated in Surah [Quran 6:8-9]. Birr is also used by the Qur'an in describing the love and kindness that children must show to their parents. Ishq, or divine love, is the emphasis of Sufism in the Islamic tradition. Practitioners of Sufism believe that love is a projection of the essence of God to the universe. God desires to recognize beauty, and as if one looks at a mirror to see oneself, God "looks" at himself within the dynamics of nature. Since everything is a reflection of God, the school of Sufism practices to see the beauty inside the apparently ugly sufist. Sufism is often referred to as the religion of love. God in Sufism is referred to in three main terms, which are the Lover, Loved, and Beloved, with the last of these terms being often seen in Sufi poetry.
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ellauri119.html on line 742: Adam Smith, “The Theory Of Moral Sentiments,” Part IV, Chapter I, pp.184-5, para. 10.
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ellauri131.html on line 81: Leirin tuhoamiseen jälkeen valtausta johtanut saksalainen kapteeni oli sanonut, että ”suomalaiset ovat aina suomalaisia vaikka ne voissa paistaisi”.
ellauri131.html on line 83: Sota-arkistojen asiakirjojen perusteella kapteenin ensi silmäyksellä imarteleva lausunto on tulkittavissa moniselitteisesti. Arkistodokumenttien mukaan saksalaiset upseerit useammin valittivat, että humalassa inkerinsuomalaisia oli mahdotonta pitää kurissa. Siitä johtuvat kohtalokkaat seuraukset eivät jääneet Tenkulta ja hänen pastorikollegoiltaan huomaamatta. Vaan maistuihan se viina pastoreillekin.
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ellauri131.html on line 386: Mikä on 1. muistoni rahasta? Kai kun mietin jossain Kapteeninkadulla pienenä että viikkorahalla (15mk) voisi ajaa kerran bussilla lastenlipulla tai ostaa maumaukarkin. En ajanut koskaan bussilla.
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Describing an average day in the life of your character. No, it won’t give us deep insight into her personality, it’s just boring. Start the story where your character’s life gets interesting. Fuck you, only idiots with a boring life want stories apt to tickle striped-ass baboons.
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Chapter one. What? Where else would you start? According to every publisher and agent I’ve met, most novels really start on chapter three or four. The first few chapters are all set-up or backstory which would improve the novel by being deleted. This kinda guys fast forward over porn film beginnings to the first blow job or insertion. Best improvement would be to scrap the whole book. Plus its author.
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There are fashions in writing, just as there are in clothes. The modern trend, particularly for genre or YA fiction, but increasingly in literary fiction too, is to start the story with the main character on the first page, and to start with the inciting incident. No backstory before chapter three, and then pare it to the bone. "YA" most likely stands for young adult. There hardly is a brand of monkeys that are stupider than young adults. Except YA writers. Give them a dildo and it will keep them occupied for hours.
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Have you ever watched American Idol or X factor at the audition stage? Then you'll know the way you can usually tell within five notes if the singer is actually able to sing and is likely to go through. It's the same with writing. Any writer who can't manage a decent opening is not likely to get much better a hundred pages on. Whining for a second chance because "I sing a lot better in the second verse" (or "The second chapter is really good") doesn't fool anyone. What an idiot. There are lots of books that start out slow but grow on you. But fuck you, you're just such an idiot that hardly has the patience to spell laboriously through the title. Right into the garbage can from the Amazon box if the cover does not please. Your kind had better just watch Netflix or HBO, or reruns of American Idiots and X Position.
ellauri133.html on line 273: Se: Toinen luku (engl. It: Chapter Two) on vuonna 2019 ensi-iltansa saanut yhdysvaltalainen kauhuelokuva, jonka on ohjannut Andy Muschietti ja käsikirjoittanut Gary Dauberman. Elokuva on jatko-osa vuoden 2017 elokuvalle Se. Molemmat osat perustuvat Stephen Kingin romaaniin Se vuodelta 1986. Elokuva sijoittuu 27 vuotta edellisen elokuvan tapahtumien jälkeen vuoteen 2016. Bill Skarsgård palaa Pennywisen rooliin. Elokuvan ensimmäinen traileri julkaistiin 9. toukokuuta 2019.
ellauri133.html on line 337: Muistathan, että tää vaan toimii lapsen isänkohdalla, niet vaikka latkis vaikka kuinka paljon jonkun muun apinan mälliä pierunhajuisesta hotellilakanasta, se ei auta midiä, eikä missään tapauxessa runkun nielentä lisää lapsen lahjoja tai kynäilytaitoja. Muuten näät bändärit olis synnyttäneet laivalastillisen pikku Hendrixejä ja Claptoneja tähän mennessä. Toisaalta se vois selittää mix maailmassa on niin paljon Tepon kaltaisia douchebageja.
ellauri133.html on line 364: Stephen King’s novel It, first published in 1986, is known for its whopping page count and multigenerational horror saga. In 2017, buzz around It spiked again due to director Andy Muschietti´s big-screen adaptation of the novel. The film, which went on to become the highest-grossing horror movie ever, was the novel’s second trip to the screen, following a 1990 television miniseries. And now Muschietti is continuing the story with the highly anticipated IT Chapter 2, which arrives in theaters today.
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4. The most controversial scene in It is too disturbing for any adaptation.
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6. "It" comes to terrorize Derry in 27-year increments. Adaptations of It also came in 27-year increments.
ellauri133.html on line 394: In the novel, the creature known as IT is not a clown; IT is a malevolent entity that takes on forms tailored to the person it´s terrorizing. Unlike Steve who is a clown AND a malevolent entity. Although its most common form is a clown, IT also appears as creatures like werewolves and vampires, wreaking murderous havoc on the fictional town of Derry every 27 years. Oddly, the 2017 film adaptation hit theaters 27 years after the 1990 miniseries. Since the film’s production has stalled and changed hands several times, this is pure coincidence. (For the sequel, fans only had to wait two years.)
ellauri133.html on line 444: Stephen King’s It, in my estimation, does not do a very good job of justifying a chapter-long scene in which Bev, the sole girl in the Losers’ Club, the group of 11-year-old kids the book is centered on, invites each of the six boys in her misfit clique to have sex with her.
ellauri133.html on line 454: And so, what King presents a few chapters later, in the book’s final stretch, is a depiction of pre-adolescent female sexuality as a functional device—as a means and not an end in itself. HAAHAA. This utilitarian view of sexuality, despite operating in something as utterly wild as a group sex scene amongst kids, is ultra conservative in its reinforcement of the idea that female sexuality is meant to serve men, that sex for women operates for the greater good, like making babies or satisfying a bunch of guys. And further, that platonic friendship amongst women and men is simply impossible.
ellauri133.html on line 502: Onx Richien mexikaanoääni oikeasti Irish Cop voice? Kulttuurillinen adaptaatio?
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ellauri133.html on line 589: Aika moukkamaisia, Austenia lukuunottamatta, joka moukan mielestä on romcomia. No tavallaanhan se onkin, muttei siinä kaikki! Frankenstein on Maryn avainromaani Percy Shelleystä. Loput infantiilit äijä"klassikot" löytyy myös leffana, kuvitettuina ja piirrettynä leffana. aptures-the-very-essence-of-jane-austens-classic-novel-pride-and-prejudice/">Tota Austen cartoonia en ollut ennen nähnyt. Kertaalleen tää moukka on vielä lisäx lukassut:
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ellauri133.html on line 874: The critical reaction to the story was unequivocally positive; the story quickly became a standard in anthologies and was adapted for television in 1952. In 1949, "The Lottery" was published in a short story collection of Jackson´s ingeniously titled The Lottery and Other Stories.
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ellauri135.html on line 67: Mutta aikataulunmukainen liikenne on sekin kauneutta. Ja teräxiset voimansiirtopylväät jotka kohosivat korkealle syxyisen mezän yläpuolelle. Volga volga äiti armas meri meidän synnyinmaan. Ja sen tervahöyryn nimi / oli prinsessa Armaada. Mutta mikä ihme on tuo tervahöyry? kysyy joku nykyajan tolvana. 1920-luvulla vastaus oli selvä: kyseessä on laivatyyppi, joita tuohon aikaan risteili Suomen vesillä pari sataa. Lavrov lupaa maalata tervahöyryn kauniin kapteenin mutta vasta tilaisuuden jälkeen Moskovassa.
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ellauri135.html on line 210: After the Crimean War ended, Nikolai Vasilyevich went to the Caucasus where he witnessed the capture and arrest of Imam Shamil. He then traveled to Italy as a correspondent of The Russian Messenger to report on the progress of Giuseppe Garibaldi's army. He spent 1860-1862 traveling through Syria, Palestine, and Egypt. As the January Uprising in Poland began Nikolai Vasilyevich went to Warsaw as a correspondent for the Saint Petersburg magazine Vedomosti and stayed there for the rest of his life, teaching Russian language and literature at Warsaw University beginning in 1868, then editing the newspaper The Warsaw Diary (Varshavsky Dnevnik) from 1874 to 1877.
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ellauri135.html on line 651: Mikhail Lermontovin runous on monipuolinen ja opettavainen, se paljastaa venäläisen kansan elämän ja käsitteet. Runouden runous on monimutkaista ja täynnä erikoisvoimaa. Tämä kuuluisa mies syntyi syksyllä vuonnaMoskova 1814 - 3 tai vanha tyyli 15. lokakuuta. Soon Helmiä täsmälleen 188v vanhempi. Hänen isänsä oli Tulan maakunnasta ja oli vuokranantajan poika. Ulkopuolinen kauneus ja ystävällisyys isän yhdistettiin hänen epämuodolliseen dispositioon. Eläkkeelle jäänyt kapteeni oli myös kuuma ja rajoittamaton.
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ellauri140.html on line 52: Book I is centered on the virtue of Holiness as embodied in the Redcrosse Knight. Largely self-contained, Book I can be understood to be its own miniature epic. The Redcrosse Knight and his lady Una travel together as he fights the monster Errour, then separately after the wizard Archipelago tricks the Redcrosse Knight into thinking that Una is unchaste using a false dream. After he leaves, the Redcrosse Knight meets Duessa, who feigns distress in order to entrap him. Duessa leads the Redcrosse Knight to captivity by the giant Orgigolo. Meanwhile, Una overcomes peril, meets Arthur, and finally finds the Redcrosse Knight and rescues him from his capture, from Duessa, and from Despair. Una and Arthur help the Redcrosse Knight recover in the House of Holiness, with the House's ruler Caelia and her three daughters joining them; there the Redcrosse Knight sees a vision of his future. He then returns Una to her parents' castle and rescues them from a dragon, and the two are betrothed after resisting Archipelago one last time.
ellauri140.html on line 54: Book II is centred on the virtue of Temperance as embodied in Sir Guyon, who is tempted by the fleeing Archipelago into nearly attacking the Redcrosse Knight. Guyon discovers a woman killing herself out of grief for having her lover tempted and bewitched by the witch Acrasia and killed. Guyon swears a vow to avenge them and protect their child. Guyon on his quest starts and stops fighting several evil, rash, or tricked knights and meets Arthur. Finally, they come to Acrasia's Island and the Bower of Bliss, where Guyon resists temptations to violence, idleness, and lust. Guyon captures Acrasia in a net, destroys the Bower, and rescues those imprisoned there.
ellauri140.html on line 56: Book III is centred on the virtue of Chastity as embodied in Britomart, a lady knight. Resting after the events of Book II, Guyon and Arthur meet Britomart, who wins a joust with Guyon. They separate as Arthur and Guyon leave to rescue Florimell, while Britomart rescues the Redcrosse Knight. Britomart reveals to the Redcrosse Knight that she is pursuing Sir Artegall because she is destined to marry him. The Redcrosse Knight defends Artegall and they meet Merlin, who explains more carefully Britomart's destiny to found the English monarchy. Britomart leaves and fights Sir Marinell. Arthur looks for Florimell, joined later by Sir Satyrane and Britomart, and they witness and resist sexual temptation. Britomart separates them with a stick and meets Sir Scudamore, looking for his captured lady Amoret. Britomart alone is able to rescue Amoret from the wizard Busirane. Unfortunately, when they emerge from the castle Scudamore is gone. (The 1590 version with Books I–III depicts the lovers' happy reunion, but this was changed in the 1596 version which contained all sex books.)
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ellauri140.html on line 90: Busyrane M-, the evil sorcerer who captures Amoret on her wedding night. When Britomart enters his castle to defeat him, she finds him holding Amoret captive. She is bound to a pillar and Busirane is torturing her. The clever Britomart handily defeats him and returns Amoret to her husband Artefact.
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ellauri140.html on line 113: Caramell F+, a lady in love with the knight Marinell, who initially rejects her. Hearing that he has been wounded, she sets out to find him and faces various perils, culminating in her capture by the sea god Proteus. Proteiini nappaa nopeen hiilarin. She is reunited with Marinade at the end of Book IV, and is married to him in Book V.
ellauri140.html on line 142: Dosetti ihaili kovasti Ariostoa ja omisti kirjan Ludovicolle. Numerous adaptations in the form of children's literature have been made – the work was a popular choice in the 19th and early 20th century with over 20 different versions written.
ellauri140.html on line 146: According to Richard Simon Keller, George Lucas's Star Wars film also contains elements of a loose adaptation, as well as being influenced by other works, with parallels including the story of the Red Cross Knight championing Una against the evil Archipelago in the original compared with Lucas's Luke Skywalker, Princess Leia, and Darth Vader. Keller sees extensive parallels between the film and book one of Spenser's work, stating "Almost everything of importance that we see in the Star Wars movie has its origin in The Faerie Queene, from small details of weaponry and dress to large issues of chivalry and spirituality". Olix Dispenserillä valomiekkoja ja muovihaarniskoita? Tuhoplaneettoja? Täytyypä tutustua. No ainakin on sexirobotteja. She is not a toy!
ellauri140.html on line 148: Near the end of the 1995 adaptation of Sense and Sensibility, Colonel Brandon reads The Faerie Queene aloud to Marianne Dashwood.
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ellauri140.html on line 502: God helpe the man so wrapt in Errours endlesse traine. Raajoista puhumattakaan, ne oli jumissa.
ellauri140.html on line 779: Wrapt in eternall silence farre from enemyes. Kaukana kavala maailma sammalvuoteelta.
ellauri140.html on line 908: Captiv'd to fortune and frayle worldly feares, Onnessa ja maallisessa pelossa, pakenee sun uskon luo
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ellauri141.html on line 113: In B. C. 17, Augustus celebrated the Ludi Seculares, and Horace was required to write an Ode for the occasion, which he did, and it has been preserved. This circumstance, and the credit it brought him, may have given his mind another leaning to Ode-writing, and have helped him to produce the fourth book, a few pieces in which may have been written at any time. It is said that Augustus particularly desired Horace to publish another book of Odes, in order that those he wrote upon the victories of Drusus and Tiberius (4 and 14) might appear in it. The latter of these Odes was not written, probably, till B. C. 13, when Augustus returned from Gaul. If so, the book was probably published in that year, when Horace was fifty-two. The Odes of the fourth book show no diminution of power, but the reverse. There are none in the first three books that surpass, or perhaps equal, the Ode in honor of Drusus, and few superior to that which is addressed to Lollius. The success of the first three books, and the honor of being chosen to compose the Ode at the Ludi Seculares, seem to have given him encouragement. There are no incidents in his life during the above period recorded or alluded to in his poems. He lived five years after the publication of the fourth book of Odes, if the above date be correct, and during that time, I think it probable, he wrote the Epistles to Augustus and Florus which form the second book; and having conceived the intention of writing a poem on the art and progress of poetry, he wrote as much of it as appears in the Epistle to the Pisones which has been preserved among his works. It seems, from the Epistle to Florus, that Horace at this time had to resist the urgency of friends begging him to write, one in this style and another in that, and that he had no desire to gratify them and to sacrifice his own ease to a pursuit in which it is plain he never took any great delight. He was likely to bring to it less energy as his life was drawing prematurely to a close, through infirmities either contracted or aggravated during his irrational campaigning with Brutus, his inaptitude for which he appears afterwards to have been perfectly aware of. He continued to apply himself to the study of moral philosophy till his death, which took place, according to Eusebius, on the 27th of November, B. C. 8, in the fifty-seventh year of his age, and within a few days of its completion. Mæcenas died the same year, also towards the close of it; a coincidence that has led some to the notion, that Horace hastened his own death that he might not have the pain of surviving his patron. According to Suetonius, his death (which he places after his fifty-ninth year) was so sudden, that he had not time to execute his will, which is opposed to the notion of suicide. The two friends were buried near one another “in extremis Esquiliis,” in the farthest part of the Esquiliæ, that is, probably, without the city walls, on the ground drained and laid out in gardens by Mæcenas.
ellauri141.html on line 384: iam captum teneo, iam volucrem sequor pitää vankina, sun vuolaan perässä
ellauri141.html on line 404: The solfege system (Do, Re, Mi), which is the theme of a song by the Von Trapp children, is just a small sample of Horace's all-pervasive influence on western culture, even among people who might never have heard the name Quintus Horatius Flaccus. Horace was not just a superb literary craftsman, but a musician, songwriter and entertainer for the Roman elite, creating a new Latin idiom derived from Greek lyric song. A final chapter, "Horace, Guido and the Do-re-mi Mystery", the result of careful research and detective work, argues that Guido d'Arezzo, an eleventh-century Benedictine choirmaster, used the melody of Horace's Ode to Phyllis (alla) to invent the do-re-mi mnemonic, but applied it to an eighth-century Hymn to John the Baptist ("Ut queant laxis") by Paul the Deacon, keeping the true source secret. A musical comparison of the Horatian melody and Guido's version of "ut-re-mi" is included. Lyons' verse translation of the Odes was named a Financial Times Book of the Year (1996) and was welcomed as 'a wonderful rendering of one of the great, central poets in the European tradition.'
ellauri141.html on line 460: Tunnettuja Kiplingin runoja ovat Mandalay (1890), Gunga Din (1890), Valkoisen miehen taakka (The White Man’s Burden) (1899) ja Jos– (If–) (1910). Kipling tunnetaan erityisesti englanninkielisessä maailmassa yhtenä lastenkirjallisuuden suurista nimistä ja lahjakkaana tarinankertojana. [Lähde vittuun?] Kiplingin tuotannon keskeisiä teoksia ovat myös Norsunlapsi (The Elephant's Child) ja Meren urhoja (Captains Courageous).
ellauri141.html on line 468: Rudyard ja hänen kolmevuotias pikkusiskonsa Alice (”Trix”) lähetettiin koulutettavaksi ja kasvatettavaksi Englantiin. Kiplingin sisarukset saapuivat Portsmouthiin, jossa he päätyivät pariskunnan ylläpitämään, Intiassa asuvien brittilasten kouluttamiseen erikoistuneeseen perhekotiin. Nämä kasvatusvanhemmat olivat Lorne Lodgessa asuneet kapteeni ja rouva Holloway, jonka kohtelua seuraavan kuuden vuoden aikana Rudyard kuvaili julmaksi ja halveksuvaksi. Kipling kuvaili kokemuksiaan laskelmoiduksi kidutukseksi niin uskonnollisesti kuin tieteellisesti.
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ellauri142.html on line 38: Annuit cœptis (/ˈænuɪt ˈsɛptɪs/, Classical Latin: [ˈannʊ.ɪt ˈkoe̯ptiːs]) is one of two mottos on the reverse side of the Great Seal of the United States. The literal translation is "favors (or "has favored") [our] undertakings", from Latin annuo ("I nod at"), and coeptum ("commencement, undertaking"). Because of its context as a caption above the Eye of Sarnath, the standard translations are "Crang favors our undertakings" and "Crang has favored our undertakings." Annuit cœptis comes from the Aeneid, book IX, line 625, which reads, Iuppiter omnipotens, audacibus adnue coeptis. It is a prayer by Ascanius, the son of the hero of the story, Aeneas, which translates to, "Jupiter Almighty favour [my] bold undertakings", just before slaying an enemy warrior, Numismaticus. Haha, tappoi numismaatikon. Texti alla tarkoittaa "suuri hylje".
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ellauri142.html on line 61: In BBC's 2016 adaption he is described as follows:
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ellauri142.html on line 91: Prize motivation: "in consideration of the power of observation, originality of imagination, virility of ideas and remarkable talent for narration which characterize the creations of this world-famous author." As a poet, short story writer, journalist and novelist, Rudyard Kipling described the British colonial empire in positive terms, which made his poetry popular in the British Army. Contemporary Great Britain appreciated him for his depictions of the British colony of India. The Jungle Book (1894) has made him known and loved by children throughout the world, especially thanks to Disney’s 1967 film adaptation.
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ellauri142.html on line 285: Nyt ilmestyy Hare Krishna (apinassa asuva ja häntä ”varjostava” jumalallinen kädellinen, kapt. Kalpa), raottaen ovea. Tämä opettaa Ärjylän tuntemaan luonnon ja hänen suhteensa jumalan suureen junaan. Sullon mun luonto. Mitäs läxit.
ellauri142.html on line 291: Lakkaamatta on meneillä suuri vexelien lunastuksen toiminta, jonka tietysti pitää olla sisäinen, koska sen päätarkoitus on ize kunkin sisäisen lapsen lunastaminen (keneltä ja millä diskonttokorolla, sitä ei kylläkään kerrota). Jumalallisen valon hajavalosta tulee virtaa ja niin henkinen valo osuu häneen. Ja niin usein kuin tämä tulee apinassa itsetietoisuudeksi, syntyy hänestä lunastaja, hänen oman jumalallisen olemuksensa turilas. Tämän ovat myös monet kristityt ja mystikot tietäneet ja tunteneet; kristinopin opetus henkisestä uudelleensyntymästä ei ole mitään muuta kuin oppi siitä, kuinka jumalan kuteminen jälleen herää humalapäisyydexi apinassa. Niin kuin vertauskuvallisesti on esitetty mm. Uudessa testamentissa, jokainen itse on oman elämänsä Ärjylä; jokaisella on oma sotavaununsa ts. hänen hämäräperäisisllä supervoimilla varustettu luontosuhteensa; siellä on myös hänen henkinen johtajansa (J. Krishna) ottanut asuntonsa ja se antaa maalliselle apinalle neuvojaan. Kun siis apina itsetietoisesti liittyy lunastajaansa, jolla on hänessä sijoitusasuntonsa, ovat kers. Ärjylä ja kapt. Kalpa, Adam ja Eva yhtyneet. ”Lastenvaunut” tulevat silloin meissä asuvan jumalan hengen temppeliksi, sillä Ärjylä on transumies, omaa asiaansa ajatteleva apina ja kapt. Kalpa ex-koiras apinoiden planeetalta, ”uusi puusta pudonnut gorilla", joka asustelee maallisessa apinassa, mutta myös hänen yläpuolellaan ja koputtaa lattiaa jos alakerrasta tuleee älämölöä; ja ainoastaan apinan tullessa alienixi, joka ize asiassa on todellinen ja oikea apina, saattaa maallinen marakatti päästä korkean ihanteensa toteuttamiseen ja vapautua petoxhishta, ahdishtuxhesta sekä shynnistä.
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ellauri142.html on line 544: The ninth chapter of the Bhagavad Gita is Raja Vidya Yoga. In this chapter, Krishna explains that He is Supreme and how this material existence is created, maintained and destroyed by His Yo-yo and all beings come and go under his supervision like in North Korea. He reveals the Role and the Importance of Bhakti...
ellauri142.html on line 551: Kapteeni Kalpa esiintyy uudestaan tässä jaxossa, vaikka vaan samannimisenä aikakautena. Mahakalpa (suuri, pitkä aikakausi) on sama kuin 311 040 000 000 000 meidän aurinkokuntamme vuotta. Aurinko muodostui vajaa viisi miljardia vuotta sitten, ja energiaa se alkoi tuottaa noin 4,6 miljardia vuotta sitten. Eliskä mahakalpa on aika vitun paljon vanhempi kuin se. Ize asiassa se on aika vitun paljon vanhempi kuin koko universumi, jonka iäxi on arvioitu jotain 13Gv. Mahakalpaan mahtuu useampia big bangeja kun on kuultu tänään koko iltana, vaikka niitäkin on ollut ihan riittävästi.
ellauri142.html on line 570: The tenth chapter of the Bhagavad Gita is Vibhooti Yoga. In this chapter, Krishna reveals Himself as the cause of all causes. He describes His various manifestations and opulences in order to increase Arjuna's Bhakti. Arjuna is fully convinced of Lord's paramount position and proclaims him to be...
ellauri142.html on line 597: Tää on XI jooga liike. Tässä numerossa Kapt. Kalpa näyttäytyy Ärjylälle juhlakunnossa. Se menee puhelinkoppiin vaihtanaan vaatteita ja ilmestyy sitten upeissa tuliterissä Captain America-trikoissa.
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ellauri143.html on line 61: The picture was also accompanied by a couplet from the first chapter of Thirukkural — “Katradhanaal aaya Payanen kol VaalaRivan natraal Thozhaaar enin,” which translates to — “What profit have those derived from learning, who worship not the good feet of him who is possessed of pure knowledge?”
ellauri143.html on line 62: Though the scholars (Urai aasiriyargal, in Tamil) titled Thirukkural’s first chapter as ‘The Praise to God’ (Kadavul Vaazhthu), Thiruvalluvar has nowhere in his work mentioned the words ‘god’ or ‘religion’.
ellauri143.html on line 92: The Kura is structured into 133 chapters, each containing 10 couplets (or kuras), for a total of 1,330 couplets. All the couplets are in kura venba metre, and all the 133 chapters have an ethical theme and are grouped into three parts, or "books":
ellauri143.html on line 100: Book I – Aṟam (அறம்): Book of Manners (Dharma), dealing with moral values of an individual and essentials of hot yoga (Chapters 1-38)
ellauri143.html on line 102: Book II – Poruḷ (பொருள்): Book of Business (Artha), dealing with socio-economic values, policy, society and administration (Chapters 39-108)
ellauri143.html on line 104: Book III – Inbam (இன்பம்): Book of Love (Kama), dealing with psychological values and sex (Chapters 109-133)
ellauri143.html on line 589: Darkness departs, and rapture springs to men who see,
ellauri143.html on line 1051: Should to their audience known adapt their well-arranged discourse.
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ellauri144.html on line 292: The United States has long maintained a military base at Guantanamo in Cuba. This makes the U.S. adaptation of the song a multi-layer statement, to put it mildly. It's typically sung by freedom activists who would perhaps like to see that illegally torturing prison and military base close for good, though they don't usually employ the song to that end.
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ellauri144.html on line 570: The Red Badge of Courage garnered widespread acclaim, what H. G. Wells called "an orgy of praise" shortly after its publication, making Crane an instant celebrity at the age of twenty-four. The novel and its author did have their initial detractors, however, including author and veteran Ambrose Bierce. Adapted several times for the screen, the novel became a bestseller. It has never been out of print and is now thought to be Crane´s most important work and a major American text.
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saku surrealistimaalari Max Ernst on ällöttävä,
kuin myös jättimäinen narsisti Charlie Chaplin.
ellauri145.html on line 87: Ei vittu ei tää Breton kyllä ole mitään huumormiehiä.
ellauri145.html on line 112: Fourier was also a supporter of women´s rights in a time period when misogynic influences like Jean-Jacques Rousseau were prevalent. Fourier is credited with having originated the word feminism in 1837. Fourier believed that all important jobs should be open to women on the basis of skill and aptitude rather than closed on account of gender. He spoke of women as individuals, not as half the human couple. Fourier saw that "traditional" marriage could potentially hurt woman´s rights as human beings and thus never married. Writing before the advent of the term ´homosexuality´, Fourier held that both men and women have a wide range of sexual needs and preferences which may change throughout their lives, including same-sex sexuality and androgénité. He argued that all sexual expressions should be enjoyed as long as people are not abused, and that "affirming one´s difference" can actually enhance social integration. Stark raving mad, he was!
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ellauri145.html on line 727: During his schooling at the Imperial Lycée of Saint-Brieuc where he studied from 1858 until 1860, he fell prey to a deep depression, and, over several freezing winters, contracted the severe rheumatism which was to disfigure him severely. He blamed his parents for having placed him there, far from his family´s care and affection. Difficulties in adapting to the harsh discipline of the college´s noble débris (distinguished relics, i.e., teachers) gradually developed those characteristics of anarchic disdain and sarcasm which were to give much of his verse its distinctive voice.
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ellauri146.html on line 365: Eloa comes from the throne of God, and proclaims that now the Redeemer is led to death, on which the angels of the earth form a circle round Mount Calvary, also nam'd Golgotha. Then, having consecrated that hill, he worships the Messiah. Gabriel conducts the souls of the fathers from the sun to the Mount for olives, and Adam addresses the earth. Satan and Adramelech, hovering in triumph, are put to flight by Eloa. Jesus is nail'd to the cross. The thoughts of Adam. The conversion of one of the malefactors. Uriel places a planet before the sun, and then conducts to the earth the souls of all the future generations of mankind. Eve, seeing them coming, addresses them. Eloa ascends to Heaven. Eve is affected at seeing Mary. Two angels of death fly round the cross. Eve addresses the Saviour, and the souls of the children yet unborn. Claptrap does a lot of addressing in the epos. Hope the letters reach the sender, unlike Elvis's:
ellauri146.html on line 412: Vignyn esikoiskokoelma Poèmes ilmestyi 1822. Niihin aikoihin hän kirjoitti myös mestariteoksensa Moïse (suom. Mooses) ja Éloa, ja ne sekä Le déluge ilmestyivät ensin kokoelmassa Poèmes antiques et modernes (1826). Hän yritti vielä 1823 rintamalle Espanjaa vastaan mutta päätyi reserviin ja kirjoitti lohdukseen runon "Le cor" Rolandin kuolemasta ja Walter Scottin tyylisen historiallisen romaanin Cinq-Mars ou une conjuration sous Louis XIII (1826, Cinq-mars eli Eräs salaliitto Ludvig XIII:nen aikana, suom. K. Cronstedt 1879), joka sai suuren suosion. Hän erosi armeijasta kapteenin arvoisena 31-vuotiaana 1828 ja solmi samana vuonna avioliiton Lydia Bunburyn kanssa.
ellauri146.html on line 592: Hispaniolassa Balboa ryhtyi maanviljelijäksi, mutta velkaantui yhdeksän vuoden aikana. Hänen oli pakko paeta velkojiaan. Balboa piiloutui tynnyriin San Sebastiánissa Urabánin lahdella purjehtivaan laivaan. Laivan kapteeni Martín Fernández de Encison aikomus oli heittää Balboa laidan yli, mutta hän luopui ajatuksesta, kun miehistö uhkasi kapinalla.
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ellauri146.html on line 636: The Lionizing piece is obviously a quiz on N. P. Willis, and is also a parody on a story by Bulwer. Willis went abroad in 1831, and sent home to the New-York Mirror a series of newsletters, known when collected in book form as Pencillings by the Way. He got into a duel, happily bloodless, with the novelist Captain Marryat. More important to him was the friendship of Lady Blessington. That once world-renowned widow wrote books and edited annuals, to one of which even Tennyson contributed. Now she is remembered chiefly for her salons in London. Believing that some ladies, disapproving of her supposed liaison with Count D’Orsay, would not come to her parties, she invited gentlemen only. Through her Willis met most of the English literati.
ellauri146.html on line 799: The poet experiences childhood as a resource because it is gone, and his 'rebirth' as a poet is not a function of recapturing the truth and joy of his youth; rather, it is a function of understanding the truth of his present life, as the life of remembering things past and turning them into poetry. Thus, "the poet's journey" is not "towards restoring his childhood perception" (204) nor "in quest of his lost voice" (193), but it is his writing about such a journey that hints at and finally exposes his recognition that childhood perception is dead, but the memory of its being is still with him. The poet's "heart's truth," contrary to the child's and the grown man's apparent truth, is the acknowledgment of time.
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ellauri147.html on line 169: Adler's adaptation of the will to power was and still is in contrast to Sigismund Freud's pleasure principle or the "will to pleasure", and to Viktor Frankl's logotherapy or the "will to meaning". Adler's intent was to build a movement that would rival, even supplant, others in psychology by arguing for the holistic integrity of psychological well-being with that of social equality. His interpretation of Nietzsche's will to power was concerned with the individual patient's overcoming of the superiority-inferiority dynamic.
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ellauri147.html on line 454: She co-starred as Marla Mabrey, a devout Baptist beauty queen living in a beautiful home with her strict mother Lucy, in the 2016 American romantic comedy-drama film, Rules Don’t Apply. Her performance in the movie got her nominated for the 2017 Golden Globe Award in the “Best Actress in a Motion Picture – Comedy or Musical” category.
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ellauri150.html on line 273: Mais Colette était trop fine pour ne pas sentir qu’avec Christophe toutes ses grâces étaient perdues, et trop souple pour ne pas s’adapter instantanément à ses façons d’être. Elle n’avait même pas besoin de s’appliquer pour cela. C’était un instinct de sa nature. Elle était femme. Elle était comme une onde sans forme. Toutes les âmes qu’elle rencontrait lui étaient comme des vases, dont, par curiosité, par besoin, sur-le-champ, elle épousait les formes. Pour être, il fallait toujours qu’elle fût un autre. Toute sa personnalité, c’était qu’elle ne le restait pas. Elle changeait de vases, souvent.
ellauri150.html on line 348: Dreyfus-juttu (ransk. Affaire Dreyfus) oli Ranskaa vuosina 1894–1906 kuohuttanut oikeusjuttu. Sen keskushenkilönä oli Ranskan armeijan yleisesikunnassa palvellut kapteeni Alfred Dreyfus, jonka väitettiin välittäneen saksalaisille sotasalaisuuksia. Dreyfusin tuomitseminen elinkautiseen vankeusrangaistukseen jakoi ranskalaisen yhteiskunnan voimakkaasti tuomion tukijoihin ja Dreyfusin syyttömyyteen uskoviin. Lopulta Dreyfus armahdettiin ja julistettiin syyttömäksi ja oikeaksi vakoojaksi paljastui majuri Marie Charles Ferdinand Walsin-Esterházy, eli joku vitun madjaari joka pötki pakoon ulkomaille. Alfred Dreyfusilta riistettiin sotilasarvo École Militairen pihalla ja veikko lähetettiin Pirunsaarelle. Tuomiota sittemmin vähän lievennettiin, armahdettiin ja lopulta pyörrettiin kokonaan. Dreyfus sai ylennyxen majurixi ja papukaijamerkin. Sori siitä! No hard feelings!
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ellauri150.html on line 448: Kubrick's film is relatively faithful to the Burgess novel, omitting only the final, positive chapter, in which Alex matures and outgrows sociopathy. Sehän on tiettävästi lähestulkoon mahdotonta. In the novel, Alex drugs and rapes two 10-year-old girls. In the film, the girls are young adults who seem to have consensual, playful sex with him, with no suggestion of using any drugs and without any violence. The film portrays Dr. Branom as female, despite being described as male in the novel. Kubrick oli lälläri.
ellauri150.html on line 453: Mun mielessä menee Ben Hur ja Quo Vadis jotenkin sekaisin. Olikohan ne molemmat Sulka-sarjan poikakirjoja niinkuin se Länsi-Rooman tuho kirja, jossa oli ostro- ja visigootteja? Jonka nimeä ei löydy. Kapteeni Kapu haukkui jotain konnia ostro- tai visigooteixi.
ellauri150.html on line 471: Karl Tunberg (March 11, 1907 − April 3, 1992) was an American screenwriter and occasional film producer. His screenplays for Tall, Dark and Handsome (1941) and Ben-Hur (1959) were nominated for the Academy Award for Best Original Screenplay and Best Adapted Screenplay, respectively. more…
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ellauri150.html on line 490: Ben-Hur: A Tale of the Christ is a novel by Lew Wallace, published by Harper and Brothers on November 12, 1880, and considered "the most influential Christian book of the nineteenth century". It became a best-selling American novel, surpassing Harriet Beecher Stowe's Uncle Tom's Cabin (1852) in sales. The book also inspired other novels with biblical settings and was adapted for the stage and motion picture productions. Ben-Hur remained at the top of the US all-time bestseller list until the 1936 publication of Margaret Mitchell's Gone with the Wind. The 1959 MGM film adaptation of Ben-Hur is considered one of the greatest films ever made and was seen by tens of millions, going on to win a record 11 Academy Awards in 1960, after which the book's sales increased and it surpassed Gone with the Wind. It was blessed by Pope Leo XIII, the first novel ever to receive such an honour. The success of the novel and its stage and film adaptations also helped it to become a popular cultural icon that was used to promote catholicism plus numerous commercial products.
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Leo was the first person in the world to be captured on color film. Maybe that is why he gave his blessings on Ben-Hur. The blessings worked, it too came out on color film. Here's some more messages from him.
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ellauri151.html on line 43: Flaamilainen proomukapteeni Jeff ylikäytti ranskaa puhuessaan tarkistuskysymystä N'est-ce pas? Se vaati Maifretilta vähän tottumista.
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ellauri151.html on line 138: Wilde took a key out of his pocket and showed me into a tiny apartment of two rooms… The youths followed him, each of them wrapped in a burnous that hid his face. Then the guide left us and Wilde sent me into the further room with little Mohammed and shut himself up in the other with the [other boy]. Every time since then that I have sought after pleasure, it is the memory of that night I have pursued. […] My joy was unbounded, and I cannot imagine it greater, even if love had been added. How should there have been any question of love? How should I have allowed desire to dispose of my heart? No scruple clouded my pleasure and no remorse followed it. But what name then am I to give the rapture I felt as I clasped in my naked arms that perfect little body, so wild, so ardent, so sombrely lascivious? For a long time after Mohammed had left me, I remained in a state of passionate jubilation, and though I had already achieved pleasure five times with him, I renewed my ecstasy again and again, and when I got back to my room in the hotel, I prolonged its echoes by hand until morning. What´s love got to do with it?
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ellauri151.html on line 685: communication as a counter-model for religious language and uses it to criticize Frazer’s attempts to debunk religion. Religious rituals must be understood as expressive communication. Magic, religion and language are based on symbolism, as the harmony of language and reality takes place in the symbol. A religious ritual like a rain-dance symbolically represents and mythologically enacts the connection between a wish and its fulfillment, and Wittgenstein mentions sacraments like baptism in this context (RF: 125). All language is similarly symbolic and ceremonial at its core and cannot be separated from mythology.
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ellauri152.html on line 354: nunc etiam pecudes umbras et frigora captant; Nyt jopa nutipäät varjoa ja viilennystä ottavat;
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ellauri152.html on line 583: The most basic information is this: “Yentl the Yeshiva Boy” is a short story by Isaac Bashevis Singer, the famous Polish-American Jewish writer, published in 1962. It follows Yentl, a Jewish girl from a Polish shtetl who loves Torah-study, as she disguises herself as a man named Anshel in order to study at a yeshiva. Yentl (1983) is the movie-musical adaptation of the story, directed by and starring Barbra Streisand. In many ways it is a fairly faithful adaptation of the story’s events, but it has a different tone and a different ending.
ellauri152.html on line 613: “Miss Streisand [made] Yentl, whose greatest passion was the Torah, go on a ship to America, singing at the top of her lungs. Why would she decide to go to America? Weren’t there enough yeshivas in Poland or in Lithuania where she could continue to study? Was going to America Miss Streisand’s idea of a happy ending for Yentl? What would Yentl have done in America? Worked in a sweatshop 12 hours a day where there is no time for learning? Would she try to marry a salesman in New York, move to the Bronx or to Brooklyn and rent an apartment with an ice box and a dumbwaiter? This kitsch ending summarizes all the faults of the adaptation. It was done without any kinship to Yentl’s character, her ideals, her sacrifice, her great passion for spiritual achievement. As it is, the whole splashy production has nothing but a commercial value.”
ellauri152.html on line 630: That is actually much the same reason why I hate that infamous scene in Harry Potter and the Goblet of Fire so much, when Dumbledore confronts Harry about putting his name in. One of the worst decisions in adaptation history!
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ellauri153.html on line 244: Saadi was captured by Crusaders at Acre where he spent seven years as a slave digging trenches outside its fortress. He was later released after the Mamluks paid ransom for Muslim prisoners being held in Crusader dungeons. Sentään teki vähän aikaa jotain kunnon työtäkin.
ellauri153.html on line 260: Bustan is entirely in verse (epic metre). It consists of stories aptly illustrating the standard virtues recommended to Muslims (justice, liberality, modesty, contentment) and nostalgic reflections on the behavior of dervishes and their ecstatic practices. Gulistan is mainly in prose and contains stories and personal anecdotes. The text is interspersed with a variety of short poems which contain aphorisms, advice, and humorous reflections, demonstrating Saadi's profound awareness of the absurdity of human existence. The fate of those who depend on the changeable moods of kings like Atabak Abubakr is contrasted with the 4 degrees of freedom of the dervishes.
ellauri153.html on line 371: capture the concept of pointless evil: an evil without a sufficient reason. For a refutation of
ellauri153.html on line 373: without sufficient reasons. The first meaning must be contrasted with the second, which captures
ellauri153.html on line 385: whole. Both Leviathan’s and Job’s evils then are opposed to the good, and capture the first
ellauri153.html on line 386: meaning. Wright’s definition of evil as an anti-good, anti-God and anti-creation force also captures
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ellauri155.html on line 663: Schmitt was born in Plettenberg, Westphalia, German Empire. His parents were Roman Catholics from the German Eifel region who had settled in Plettenberg. His father was a minor businessman. He studied law at Berlin, Munich and Strasbourg and took his graduation and state examinations in then-German Strasbourg during 1915. His 1910 doctoral thesis was titled Über Schuld und Schuldarten (On Guilt and Types of Guilt). A chapter on nazi guilt for holocaust has been added poshumously.
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ellauri156.html on line 70: This sequence of events and its accompanying tragedies is the subject of chapters 11 and 12 of 2 Samuel. I have chosen to expound these chapters in three lessons. This first lesson will deal with “David and Bathsheba,” as described in 11:1-4. In the following lesson, we will address the subject of “David and Uriah,” as told by our author in 11:5-27. The third lesson will focus on “David and Nathan,” as this confrontation is put forth in chapter 12. Our text has much to say about the sins of adultery and murder, but rest assured that it addresses much more sins than this. It is a text we all need to hear and to heed, for if a “man after God's own heart” can fall so quickly and so far, surely we are capable of similar or even bigger failures. May the Spirit of God take this portion of the Word of God and illuminate it to each of us in full color, as we come to this study.
ellauri156.html on line 74: Before we begin to look carefully at verses 1-4 of chapter 11, allow me to make a couple of comments about this event as portrayed in these two chapters of 2 Samuel. First, I want you to notice the “law of proportion” in this text. Only three verses describe David's sin of adultery with Bathsheba. Second, the author pulls no punches in describing the wickedness of this sin. History is not written in a way that makes David look good. Third, the sin of David and Bathsheba is dealt with historically, but not in a Hollywood fashion. Hollywood filmmakers would perform a remake of this account to dwell on the sensual elements. Nothing in this text is intended to inspire unclean thoughts or actions. Indeed, this story is written in a way that causes us to shudder at the thought of such things. I know it is something of a letdown, but at least myself, I was totally capable of imagining the rest. (I got 5 streetwalking girls and a wife, for God's sake.) If you need help with unclean thoughts here, please consult Gonorrhé Ballsack's Comtes Droolatiques.
ellauri156.html on line 76: Israel is at war with none other than the Ammonites (verse 1), which may come as a surprise to you as it did to me. (Well, to be honest, I thought they were the cretacean mollusks by the same name.) I thought the Ammonites had been defeated in chapter 10. I was wrong. The author is very clear on this matter. In chapter 8, the author tells how David began to engage his enemies in battle, ending the strangle-hold these surrounding nations had on Israel. David subjected the Philistines (8:1), then the Moabites (8:2), and then he took on the king of Zobah (8:3ff.). In the process, other nations became involved and found Israel too formidable an enemy to oppose again. (Notice the similarity of the situation here to the Yom Kippur War.)
ellauri156.html on line 78: In chapter 10, we find David and the men of Israel deliberately insulted by Hanun, the king of the Ammonites. David had become friends with Nahash, the former king. When he died, David sent a delegation of officials to express David's respect for Nahash and his grief over this king's death. The Ammonites do not seem to wish to continue this peaceful relationship with David and Israel, so they humiliate the men whom David sent. This is how it all happened (Bob omitted this):
ellauri156.html on line 86: So you see, the Ammonites were not subjected to Israel in chapter 10, but they were deprived of Syrian assistance. Now they are on their own. The Israelites make the most of this. They ravage the land of the Ammonites and then besiege the capital (royal) city of Rabbah (11:1; see 1 Chronicles 20:1). This city of Rabbah, incidentally, is now the city of Amman, Jordan. It is not until after David's sin is rebuked by Nathan that the Israelites actually take the city (2 Samuel 12:26-31).
ellauri156.html on line 116: Saul shrunk back from pursuing the enemies of Israel at times, and it was sometimes David who stood in Saul's shoes, leading the nation in battle. This was the case, for example, when David fought Goliath, a battle that should have been fought by Saul, Israel's giant (see 1 Samuel 9:2). Up until now, David has been leading his men in battle, but in chapter 11, David suddenly steps back, sending others to fight for him. In 2 Samuel 12:26-31, the author makes it clear that David may not have been planning to be present for the formal surrender of Rabbah. Joab sends David a message, urging him to come and at least give the appearance of leading his army. If David does not come, Joab warns, David will not receive the glory, and it may go to Joab. Joab knows that David knows this is not the way it was meant to be. And so it is that David makes a formal appearance to be the “official” leader at the time of the surrender of the city of Rabbah.
ellauri156.html on line 309: To approach this same issue from the opposite perspective, think with me about the Book of Esther. When the king summoned his wife, Queen Vashti, to appear (perhaps in a way that would inappropriately display her goodies to the king's guests), she refused. She was removed (see Esther 1:1-22). She did not lose her life, but she was at least replaced by Esther, who had no such compunctions. Then, we read later in this same book that no one could approach the king unless he summoned them. If any approached the king and he did not raise his "scepter", they were put to death (Esther 4:10-11). Does this not portray the way of eastern kings? Does this not explain why Bathsheba went to the king's palace when summoned? Does this help to explain why she seems to have given in to the king's lustful acts? (We do not know what protests -- like Tamar's in chapter 13 -- she may have uttered, but we do have some sense of the powerlessness of a woman in those days, especially when given orders by the king. (Later on it became the requirement that a raped lady should kill herself to save her husband the disgrace of having horns.)
ellauri156.html on line 327: Second, the nature of David's sin is the abuse of power. Power corrupts, we are told, and absolute power corrupts absolutely. David has come to power. In the previous chapters, David employed his God-given power to defeat the enemies of God and of Israel. He used his power as Israel's king to fill his pockets and void his cullions, and takes advantage of Dog's promise to Saul by restoring to Mephibosheth his family property and by making him a son at his table. Now, David, drunk with his power, uses it to indulge himself at the expense of others. I want you to notice the repetition of the word “send” or “sent” in this chapter. It is a king like David who can send all the men to war but stay home himself (verse 1). It is a king like David who can send people to inquire about Bathsheba, and then to send messengers to “take” her and bring her to his palace (verses 3-4). It is a king like David who can “send” for Uriah and “send” orders to Joab to have him killed. It is a king who "sends" his shlong into Bathsheba's holiest of the holy. David has the power, and he certainly knows how to use it, only now he is using that power for his own benefit, at the expense of others. This is not servant leadership.
ellauri156.html on line 392: In our first lesson, we devoted our attention to the first four verses of chapter 11, which depict David's sin of adultery with Bathsheba. Pretty unbelievable that I got a whole four pages out of it. The trick is was to keep repeating the juicy bit about Bathsheba washing herself before (or after) David's load. I sought to demonstrate that this sin was all of David's doing. The author points his accusing finger at David, not Bathsheba. It was not Bathsheba's indiscretion in bathing herself (as I understand this story), for she was simply obeying the ritual of purification outlined in the law. It was David who, by means of his lofty elevation and view, looked inappropriately at Bathsheba, washing herself,violating her privacy. I endeavored to demonstrate that David's sin with Bathsheba was the result of a sequence of wrong decisions and attitudes on David's part. In one sense, being on the path he was, his destination (of adultery, or something like it) was to be expected. His sins of omission finally blossomed and came into full bloom.
ellauri156.html on line 442: Dunno says his original conception was for a film that would encompass David's life and go into three main chapters: David as a boy fighting Goliath; a more mature David and his friendship with Jonathan, ending with the affair with Bathsheba; and an older David and his relationship with his son Absalom. Dunno wrote a treatment which he estimated would make a four hour movie. Zanuck was not enthusiastic so Dunno then pitched the idea of doing a film just on David and Bathsheba, which Zanuck loved.
ellauri156.html on line 481: And explain he does; Uriah's words to his commander-in-chief are as stinging a rebuke as David receives from Nathan in the next chapter. Uriah clearly understands that what David once encouraged him to do (i.e. go to be with his wife) he is now strongly urging -- even commanding -- him to do. Uriah humbly but steadfastly refuses to do this:
ellauri156.html on line 522: However, according to Josephus, in Antiquities, Book 7, Chapter 1, Joab had forgiven Abner for the death of his brother, Asahel, the reason being that Abner had slain Asahel honorably in combat after he had first warned Asahel and tried to knock the wind out of him with the butt of his "spear". However, probably by intervention of God, his obtuse tool went through Asahel. The Bible says everyone stopped and gawked. That shows that something like this never happened before. This battle was part of a civil war between David and Ish-bosheth, the son of Saul. After this battle Abner switched to the side of David and granted him control over the tribe of Benjamin. This act put Abner in David's favor.
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ellauri156.html on line 568: These words of David are the frosting on the cake. They seem gracious and understanding, even sympathetic. In effect, David is saying, “Well, don't worry about it. After all, you win a few, and you lose a few. That's the way the cookie crumbles.” Uriah, a great warrior and a man of godly character (but not a Jew, mind you), has just died, and David does not express one word of grief, one expression of sorrow, not one word of tribute. Uriah dies, and David is unmoved. Contrast his response to the death of Uriah with his responses to the deaths of Saul and Jonathan (2 Samuel 1:11-27), and even of Abner (2 Samuel 3:28-39). This is not the David of a few chapters earlier. This is a hardened, callused David, callused by his own sin.
ellauri156.html on line 576: Third, “How fast can a Christian fall?” This fast [Bob flaps his hands]. It is amazing how quickly David falls into the sins depicted in this one chapter. In a matter of weeks, or months at best. Apart from God's sustaining grace, we can fall very far, very quickly. Let us be reminded of this fact from David's tragic experience.
ellauri156.html on line 641: Bathsheba's response to the death of her husband is as we would expect, as we would also hope. From what the text tells us, she has absolutely no part in David's plot to deceive her husband, let alone to put him to death. Undoubtedly, she learns of Uriah's death in much the same way every war widow does, then or now. When she is officially informed of Uriah's death in battle, she mourns for her husband. We cannot be certain just how long this period of mourning is. We know, for example, that if a virgin of some distant (i.e., not Canaanite) nation was captured by an Israelite during a raid on her town, the Israelite could take her for a wife after she had mourned for her parents (who would have been killed in the raid) for a full month (Deuteronomy 21:10-13). As I will seek to show in a moment, I believe Bathsheba's mourning is genuine, and not hypocritical. I believe she mourns her husband's death because she loves him.
ellauri156.html on line 647: Nathan has a response to the death of Uriah too, which is taken up in the first part of chapter 12. But let us save that until after drawing your attention to something which has been going on in David's life that we have not seen from our text, and which the author of Samuel has not recorded. But David himself discloses this to us in one of his psalms, written in reflection of this incident in our text.
ellauri156.html on line 658: Psalm 32 is one of two psalms (the other is Psalm 51) in which David himself reflects on his sin, his repentance, and his recovery. Verses 3 and 4 of Psalm 32 are the focus of my attention at this point in time. These verses fit between chapters 11 and 12 of 2 Samuel. The confrontation of David by Nathan Zuckermann the prophet, described in 2 Samuel 12, results in David's repentance and confession. But this repentance is not just the fruit of Nathan's rebuke; it is also David's response to the work God has been doing in David's heart before he confesses, while he is still attempting to conceal his sin.
ellauri156.html on line 675: There are several important things to note about this meeting between Nathan and King David. First, note that Nathan is sent to David. Nathan is, of course, a prophet. However it comes about, he knows what David has done. If you will pardon the pun, David cannot pull the wool over his eyes. His words are, in the final analysis, the very word of God (see 12:11). If Nathan is a prophet, he is also a man who seems to be a friend to David. One of David's sons is named Nathan (2 Samuel 5:14). David informs Nathan of his desire to build a temple (chapter 7). Nathan will later christen (sorry, name) Bathsheba's and David's second son (12:25). He will remain loyal to the king and to Solomon when Adonijah seeks to usurp the throne (1 Kings 2). Nathan does not come to David only as God's spokesman, he comes to David as his friend.
ellauri156.html on line 679: Second, note that Nathan is sent to David. Twelve times in the last chapter the word “sent” is employed by the author. A number of these instances refer to David “sending” someone or “sending” for someone. David is a man of power and authority, and so he can “send out” for whatever he wants, including the death of Uriah. Now, it is God who does the “sending.” Herra se on herrallakin. Is David impressed with his power and authority? Has he gotten used to “sending” people to do his work for him (like sending Joab and all Israel to fight the Ammonites)? Let David take note that God is sending Nathan. He is a godsend to Dave.
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ellauri158.html on line 555: P. 2. prop. 14. Mens humana apta est ad plurima percipiendum, et eo aptior, quo eius corpus pluribus modis disponi potest. [in: P. 3. prop. 11., P. 4. prop. 38.]
ellauri158.html on line 692: All men are born ignorant of the causes of things, that all have the desire to seek for what is useful to them, and that they are conscious of such desire. Herefrom it follows, first, that men think themselves free inasmuch as they are conscious of their volitions and desires, and never even dream, in their ignorance, of the causes which have disposed them so to wish and desire. Secondly, that men do all things for an end, namely, for that which is useful to them, and which they seek. Thus it comes to pass that they only look for a knowledge of the final causes of events, and when these are learned, they are content, as having no cause for further doubt. If they cannot learn such causes from external sources, they are compelled to turn to considering themselves, and reflecting what end would have induced them personally to bring about the given event, and thus they necessarily judge other natures by their own. Further, as they find in themselves and outside themselves many means which assist them not a little in the search for what is useful, for instance, eyes for seeing, teeth for chewing, herbs and animals for yielding food, the sun for giving light, the sea for breeding fish, &c., they come to look on the whole of nature as a means for obtaining such conveniences. Now as they are aware, that they found these conveniences and did not make them, they think they have cause for believing, that some other being has made them for their use. As they look upon things as means, they cannot believe them to be self—created; but, judging from the means which they are accustomed to prepare for themselves, they are bound to believe in some ruler or rulers of the universe endowed with human freedom, who have arranged and adapted everything for human use. They are bound to estimate the nature of such rulers (having no information on the subject) in accordance with their own nature, and therefore they assert that the gods ordained everything for the use of man, in order to bind man to themselves and obtain from him the highest honor.
ellauri158.html on line 711: -- P. 2. prop. 39. coroll. Hinc sequitur, quod mens eo aptior est ad plura adaequate percipiendum, quo eius corpus plura habet cum aliis corporibus communia. [in: P. 2. prop. 40. schol. 2.]
ellauri158.html on line 1056: P. 4. prop. 38. Id quod corpus humanum ita disponit, ut pluribus modis possit affici, vel quod idem aptum reddit ad corpora externa pluribus modis afficiendum, homini est utile; et eo utilius, quo corpus ab eo aptius redditur, ut pluribus modis afficiatur, aliaque corpora afficiat; et contra id noxium est, quod corpus ad haec minus aptum reddit. [in: P. 4. prop. 39., prop. 41., prop. 42., prop. 43., app. cap. 27., P. 5. prop. 39.]
ellauri158.html on line 1192: P. 5. prop. 26. Quo mens aptior est ad res tertio cognitionis genere intelligendum, eo magis cupit, res eodem hoc cognitionis genere intelligere.
ellauri158.html on line 1218: P. 5. prop. 39. Qui corpus ad plurima aptum habet, is mentem habet, cuius maxima pars est aeterna.
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ellauri159.html on line 928: ESFPs are enthusiastic about having new experiences and meeting new people. They are generally warm and adaptable realists who go with the flow. ESFP authors include Tony Robbins, Wayne Dyer, Deepak Chopra, Bill Clinton, and Paulo Coelho. Learn more about how ESFPs write here.
ellauri159.html on line 933: ISFPs are the quintessential free spirit. They feel deeply and often have an adventurous approach to life. They are quiet, adaptable, and compassionate. One ISFP author is Thich Nhat Hanh. Learn more about how ISFPs write here.
ellauri159.html on line 979: INTPs have a deep need to make sense of the world and are generally logical, analytical, and emotionally detached. They enjoy new ideas and are adaptable in their lifestyle, if not always their thinking. INTP writers include Richard Dawkins, Immanuel Kant, Charles Darwin, Hannah Arendt, John Locke, Thomas Aquinas, Rene Descartes, and John le Carre. Learn more about how INTPs write here.
ellauri159.html on line 1041: Write for an audience, seeing you want to hear how people were affected by your work. With sufficient encouragement and clear instructions, you might even be able adapt the piece to the expectations of a teacher, boss, or editor. A lack of feedback is likely to demotivate you. To avoid this, seek out an environment where people appreciate hearing your stuff over and over.
ellauri159.html on line 1085: You can´t be too rigid! Resist the idea of adapting your work to an audience. They tend to view revision as necessary if their expectations are not established up front. So showing your work to a colleague or writing friend too early just helps ensure that the concepts in your head don´t make it onto the paper as you intended. Sharp revision of their suggestions sharpens your own message and makes your own work stronger.
ellauri159.html on line 1109: Develop their ideas by talking to others, so you can make them your own. To capture the conversation, use a voice recorder or ask the other person to take notes. Otherwise, you may not understand a good idea in the moment, or you may forget about it before you get a chance to write it down. Remember you are lucky to get to laugh at each joke 3 times.
ellauri159.html on line 1117: Try to visually capture the emotion of an experience by using italics, capitalization, and exclamation points. This can be effective in humor and is particularly funny in other forms of writing. Rely on your distinctive voice and flair for jokes and adult language.
ellauri159.html on line 1125: Benefit from their first-hand experience of your subject. Immersing yourself in the sensory experience of a place or an object helps you understand it and capture its essence, so reserve time and assets to actually visit, say, a brothel.
ellauri159.html on line 1177: You draw inspiration from being a know-it-all and educating people. You tend to read extensively and to collect words they consider particularly apt, like David Wallace. If their writing project involves others, you often take a leadership role, and repeat the word 'actually' in everybody´s face. You may also beep like a truck on reverse. You thrive in a harmonious atmosphere where everyone respects your opinion. Having a strong need to feel in control of your projects, you want to work in a cooperative environment conducive to driving a project to completion.
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ellauri160.html on line 126: Both sides of Pound's family emigrated from England in the 17th century. On his father's side, the immigrant ancestor was John Pound, a Quaker who arrived from England around 1650. Ezra's paternal grandmother, Susan Angevine Loomis, married Thaddeus Coleman Pound. On his mother's side, Pound was descended from William Wadsworth, a Puritan who emigrated to Boston on the Lion in 1632. Captain Joseph Wadsworth helped to write the Connecticut constitution. The Wadsworths married into the Westons of New York; Harding Weston and Mary Parker were Pound's maternal grandparents. After serving in the military, Harding remained unemployed, so his brother Ezra Weston and Ezra's wife, Frances Amelia Wessells Freer (Aunt Frank), helped to look after Isabel, Pound's mother. No oliko Pound sitten sukua myös Henry "setelitukun väärti" Longfellowille? Varmaan niin.
ellauri160.html on line 510: – Ei ole mitään tällaista tapahtunut, Sofia kiistää. – Marskissa olen ollut, mutta viinillä. Sofia epäilee, että huhut ovat lähteneet liikkeelle siitä, ettei häntä ole toviin nähty Stefun seurassa. – Olen ollut kipeänä, ja Stefu on ollut juhlimassa, Sofia kertoo. Kun Sofialta kysyy suoraan, meneekö hänellä ja Stefulla hyvin, vastaus tulee kuin apteekin hyllyltä. - Normipäivä. Kuukauden vaan asuin hotellissa kun Stefulta lähti mopo käsistä. Dramaattisista suhdekäänteistään tunnetuilla Sofia Belórfilla ja Stefan "Stefu" Thermanilla oli jälleen vähintään yhtä dramaattiset tuloerot - mätkyistä puhumattamaan.
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ellauri160.html on line 796: Every two weeks, Stammtisch, the Meet-Up group for German speakers, gets together in various bars and restaurants all over the greater Philadelphia area. At their first meeting after New Year’s, the big topic was Lauri Wylie’s Dinner for One, the short TV adaptation of his quintessential British one-act comedy with a huge international cult following—except Britain and the US.
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ellauri161.html on line 103: Adoptionism, also called dynamic monarchianism, is an early Christian nontrinitarian theological doctrine, which holds that Jesus was adopted as the Son of God at his baptism, his resurrection, or his ascension. Under adoptionism Jesus is currently divine and has been since his adoption, although he is not equal to the Father, per "my Father is greater than I" and as such is a kind of subordinationism. Adoptionism is sometimes, but not always, related to denial of the virgin birth of Jesus. The other early Christology is "high Christology," which is "the view that Jesus was a pre-existent divine being who became a human, did the Father’s will on earth, and then was taken back up into heaven whence he had originally come," and from where he appeared on earth.
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ellauri161.html on line 912: Avec quelques frères de Chambéry, il fonde en 1778, la loge réformée écossaise de « La Sincérité », qui dépend du directoire écossais dont l'âme est Jean-Baptiste Willermoz (1730-1824), disciple de Joachim Martinès de Pasqually. Il est reçu chevalier bienfaisant de la Cité Sainte sous le nom de eques Josephus a Floribus (ce surnom fait allusion aux fleurs de souci de ses armoiries). On retrouve dans son œuvre les enseignements de la maçonnerie : providentialisme, prophétisme, réversibilité des peines, etc. ; hautement investi dans la vie de cette société initiatique, à la veille du Convent de Wilhelmsbad (1782), il fait d'ailleurs parvenir à Jean-Baptiste Willermoz son célèbre Mémoire au duc de Brunswick. Il entretient par ailleurs une amitié avec Louis-Claude de Saint-Martin, pour lequel il avait une vive admiration, se faisant fort, disait-il, « de défendre en tous points l'orthodoxie », d'où son attrait pour le martinisme.
ellauri161.html on line 933: Si Jean-Jacques Rousseau s'accordait également à dire que la religion était nécessaire au corps politique, il rejetait en revanche le christianisme comme étant ennemi de la république. Chez Joseph de Maistre, à l'inverse, la religion chrétienne est la plus adaptée, car elle soutient parfaitement la monarchie et se base sur la tradition, sans laquelle il est impossible que soit fondée une religion. Or, la monarchie est elle-même le régime politique le plus adapté : comme il l'affirme dans ses Considérations sur la France, la monarchie est un équilibre qui s'est constitué au fil de l'histoire. C'est un régime tempéré mais fort, et qui ne tend pas, selon lui, vers la violence, à l'inverse de la république qu'il voit comme un régime déséquilibré et instable. De plus, la monarchie est le régime qui respecte le plus ce qu'il considère comme un fait naturel : à savoir l'inégalité entre les hommes, que la monarchie intègre dans son organisation, et qui est relativisée grâce à l'égalité de tous dans leur assujettissement au roi. Pour Joseph de Maistre, la république y substitue une égalité utopique, qui ne prend pas en compte la véritable nature de l'Homme. Car ce dernier doit vivre en société, et toute société doit être structurée autour d'une hiérarchie, ce qui justifie donc l'existence d'ordres dans la société.
ellauri161.html on line 980: Léon Henri Marie Bloy, né à Périgueux le 11 juillet 18463, est le fils de Jean-Baptiste Bloy, fonctionnaire aux Ponts et Chaussées et franc-maçon (ilmeisesti voltairelainen ateisti), et d´Anne-Marie Carreau, une ardente catholique et disciplinarienne, fille d´un soldat français qui rencontra une Espagnole pendant les guerres napoléoniennes, en 1814. Il est le deuxième d´une fratrie de sept garçons : Paul, Georges, Marc, Henri, Albert, Jules.
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ellauri162.html on line 596: PST! Näytät lukevan Catholic Onlinea paljon; Sepä hienoa! On hieman nolo kysyä, mutta tarvitsemme rahasi. Jos olet jo lahjoittanut, kiitämme lämpimästi. Emme ole kamasaxoja, mutta olemme riippuvaisia lahjoituksista, jotka ovat keskimäärin 14,76 dollaria ja alle 1 % lukijoista antaa. Jos lahjoitat vain 5,00 dollaria, vittu kahvikupin hinta, katolinen verkkokoulu voi jatkaa menestystä. Kiitos. Apua nyt! Vai haluatko helvettiin? Tämä ei ole uhkaus, vaan varoitus.
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ellauri162.html on line 784: William Lane Craig (born August 23, 1949) is an American analytic philosopher, Christian theologian, Christian apologist, and author. He is Professor of Philosophy at Houston Baptist University and Research Professor of Philosophy at Talbot School of Theology (Biolan University). Craig has updated and defended the Kalam cosmological argument for the existence of God. He has also published work where he argues in favor of the historical plausibility of the resurrection of Jesus. His study of divine aseity and Platonism culminated with his book God Over All. He is a Wesleyan theologian who upholds the view of Molinism and neo-Apollinarianism.
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ellauri163.html on line 605: "Ihmisvihaaja" on Moliéren humoristinen klassikkonäytelmä vuodelta 1666. Ranskalainen Molière (1622–1673), oikealta nimeltään Jean-Baptiste Poquelin, tunnetaan erityisesti kirjoittamistaan humoristisista näytelmistä. Poquelin otti käyttöön Molière-nimen, kun alkoi työskennellä humoristisena näyttelijänä. Molièren tunnetuimpia humoristisia näytelmiä ovat muun muassa "Tartuffe" sekä "Sievistelevät hupsut".
ellauri163.html on line 695: Keltaisen vakoilulasin alussa Lyran on kidnapannut hänen äitinsä, rouva Coulter magisteriumin agentti, joka on saanut tietää ennustuksesta, joka tunnistaa Lyran seuraavaksi herrojen Eevaxi. Enkelparven tie, homoenkelit Balthamos ja Baruch, kertovat Willille, että hänen on matkustettava heidän kanssaan antaakseen hienovaraisen veitsen Lyran isälle, lordi Asrielille, aseena auktoriteettia vastaan. Will ei välitä enkeleistä, ne valehtelevat; Paikallisen tytön nimeltä Ama, Karhukuningas Iorek Byrnison ja comic reliefinä lordi Asrielin gallivespian vakoojat, Chevalier Tialys ja Lady Salmiakia, hän pelastaa Lyran luolasta, jossa hänen äitinsä on piilottanut hänet magisteriumista, joka on päättänyt tappaa hänet ennen kuin hän antautuu kiusaukselle ja synnille, kuten alkuperäinen Aatto. Hetkinen! Eikös tässä juonessa ole enemmänkin ainexia siitä hirmupitkästä runoelmasta, annas nyt, Dispenserin Dragge Qveene? Eikös kukaan ole pannut tätä merkille? No ei koska ilmeisesti sen seuraava trilogia on vielä selvemmin Edmundin apteekin hyllyltä:
ellauri163.html on line 748: People with higher scores on the Autism Spectrum Quotient (items included "I am fascinated by numbers," and "I find social situations difficult") had weaker belief in a personal God than those with lower IQ score ("I am fascinated by skirts", and "I find zippers difficult"). Second, reduced ability to mentalize mediated this correlation. (Mentalizing was measured with the Empathy Quotient, which assesses self-reported ability to recognize and react to others' emotions, and with a task that requires identifying what's being expressed in pictures of eyes. Systematizing -- interest in and aptitude for mechanical and abstract systems -- was correlated with autism but was not a mediator.) Third, men were much less likely than women to say they strongly believed in a personal God (even controlling for autism), and this correlation was also mediated by reduced mentalizing. They were also clearly more interested in skirts and puzzled by zippers.
ellauri163.html on line 752: These studies are correlational, so researchers can´t say for sure whether an inability to imagine other minds actually leads to atheism or agnosticism or whether the link is caused by God. The researchers did control for religious service attendance, assuming that the socially inept might be less likely to flex their mentalizing muscles by mingling at church each week. That analysis showed that religious service attendance could not explain the link between autismlike traits and belief. Those with sedentary mental behavior were just as apt to have a will to believe as not.
ellauri163.html on line 763: Second, descriptions of how participants absorb into “imaginary realities” suggest that such mental states are desirable due to qualities that facilitate social cognition: While the empirical world comes through as fragmented and incoherent, imaginary worlds offer predictability, emotional coherence, and benevolent minds. These results do not conform to popular expectations that autistic minds are less adapted to experience supernatural agents, and it is instead argued that imaginative, autistic individuals may embrace religious and fictive agents in search for socially and emotionally comprehensible interaction.
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ellauri163.html on line 967: Uskonnollinen ihminen elää laivassa, joka muistuttaa merellä lojuvaa ja ajalehtivaa laivaa aalloissa sillä erotuksella että siinä on tunnustettu kapteeni. Se ei kellu syvemmällä, niinkuin miinanraivaaja painavine runkoineen, eikä se vähennä ihmisen vapautta vaikuttaa sen kulkuun, mutta tosiasia, että siinä on kapteeni, muuttaa kokonaiskuvaa niin että ihminen voi olla rauhassa. Huolimatta kaikesta epätoivosta siinä voi olla rauhassa. Mutta mitä jos tulee sähkökatko ja keulapotkureita ei voi ohjata, kuten Gabriellalla? Eikö siinä voi syntyä vaaratilanne? Ei voi, vauhti on niin hiljainen, enintään pari solmua. Tulee enintään pieni tömähdys ja vesirajan yläpuolisia kuhmuja.
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ellauri164.html on line 86: Et c’est encore la vie ! — Si la damnation est éternelle ! Un homme qui veut se mutiler est bien damné, n’est-ce pas ? Je me crois en enfer, donc j’y suis. C’est l’exécution du catéchisme. Je suis esclave de mon baptême. Parents, vous avez fait mon malheur et vous avez fait le vôtre. Pauvre innocent ! L’enfer ne peut attaquer les païens. — C’est la vie encore ! Plus tard, les délices de la damnation seront plus profondes. Un crime, vite, que je tombe au néant, de par la loi humaine.
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ellauri164.html on line 483: Moses is one of the most prominent figures in the Old Testament. While Abraham is called the “Father of the Faithful” and the recipient of God’s unconditional covenant of grace to His people, Moses was the man chosen to bring redemption to His people. God specifically chose Moses to lead the Israelites from captivity in Egypt to salvation in the Promised Land. Moses is also recognized as the mediator of the Old Covenant and is commonly referred to as the giver of the Law. Finally, Moses is the principal author of the Pentateuch, the foundational books of the entire Bible. Moses’ role in the Old Testament is a type and shadow of the role Jesus plays in the New Testament. As such, his life is definitely worth examining.
ellauri164.html on line 485: We first encounter Moses in the opening chapters of the book of Exodus. In chapter 1, we learn that, after the patriarch Joseph rescued his family from the great famine and situated them in the land of Goshen (in Egypt), the descendants of Abraham lived in peace for several generations until there rose to power in Egypt a pharaoh who “did not know Joseph” (Exodus 1:8). This pharaoh subjugated the Hebrew people and used them as slaves for his massive building projects. Because God blessed the Hebrew people with rapid numeric growth, the Egyptians began to fear the increasing number of Jews living in their land. So, Pharaoh ordered the death of all male children born to Hebrew women (Exodus 1:22).
ellauri164.html on line 500: Moses needed time to grow and mature and learn to be meek and eat humble pie before God, and this brings us to the next chapter in Moses’ life, his 40 years in the land of Midian. During this time, Moses learned the simple life of a shepherd, a husband, and a father. God took an impulsive and hot-tempered young man and began the process of molding and shaping him into the perfect instrument for God to use. What can we learn from this time in his life? If the first lesson is to wait on God’s timing, the second lesson is to not be idle while we wait on God’s timing. While the Bible doesn’t spend a lot of time on the details of this part of Moses’ life, it’s not as if Moses were sitting idly by waiting for God’s call. He spent the better part of 40 years learning the ways of a shepherd and supporting and raising a family. These are not trivial things! While we might long for the “mountain top” experiences with God, 99 percent of our lives is lived in the valley doing the mundane, day-to-day things that make up a life. We need to be living for God “in the valley” before He will enlist us into the battle. It is often in the seemingly trivial things of life that God trains and prepares us for His call in the next season.
ellauri164.html on line 504: The third and final chapter in Moses’ life is the chapter that Scripture spends the most time chronicling, namely, his role in the redemption of Israel. Several lessons can be gleaned from this chapter of Moses’ life as well. First is how to be an effective leader of people. Moses essentially had responsibility over two million Hebrew refugees. When things began to wear on him, his father-in-law, Jethro Tull, suggested that he delegate responsibility to other faithful men, a lesson that many people in authority over others need to learn (Exodus 18). We also see a man who was dependent on the grace of God to help with his task. Moses was continually pleading on behalf of the people before God. If only all people in authority would petition God on behalf of those over whom they are in charge! Moses was keenly aware of the necessity of God’s presence and even requested to see God’s glory (Exodus 33). Moses knew that, apart from God, the exodus would be meaningless. It was God who made the Israelites distinct, and they needed Him most. Moses’ life also teaches us the lesson that there are certain sins that will continue to haunt us throughout our lives. The same hot temper that got Moses into trouble in Egypt also got him into trouble during the wilderness wanderings. In the aforementioned incident at Meribah, Moses struck the rock in anger in order to provide water for the people. However, he didn’t give God the glory, nor did he follow God’s precise commands. Because of this, God forbade him from entering the Promised Land. In a similar manner, we all succumb to certain besetting sins which plague us all our days, sins that require us to be on constant alert.
ellauri164.html on line 506: These are just a handful of practical lessons that we can learn from Moses’ life. However, if we look at Moses’ life in light of the overall panoply of Scripture, we see larger theological truths that fit into the story of redemption. In chapter 11 the author of Hebrews uses Moses as an example of faith. We learn that it was by faith that Moses refused the glories of Pharaoh’s palace to identify with the plight of his people. The writer of Hebrews says, “[Moses] considered the reproach of Christ greater wealth than the treasures of Egypt” (Hebrews 11:26). Moses’ life was one of faith, and we know that without faith it is impossible to please God (Hebrews 11:6). Likewise, it is by faith that we, looking forward to heavenly riches, can endure temporal hardships in this lifetime (2 Corinthians 4:17–18).
ellauri164.html on line 694: To answer this question we must examine a pattern that developed in the book of Numbers. Three times prior to the incident at the rock of Meribah the people sinned, God punished them, Moses interceded on the people’s behalf, and God pardoned the people. Please take the time to read these events in Numbers chapters 11, 14, 16 & 20. Notice the pattern in the table below.
ellauri164.html on line 829: Who could miss the cleansing stream of baptism in this picture?
ellauri164.html on line 841: By prayer and confession, bring forward the living water, both to clean (baptism) and to nourish (River of Life).
ellauri164.html on line 871: This pattern shows itself again in the beginning of Numbers 20 after the death of Miriam. Once more Israel rebels against Moses and Aaron, this time over a lack of water in the desert of Zin. They claim that it would have been better to have died with Korah’s rebellion rather than wander without food and water, and they express regret over leaving Egypt, a land of “grain, figs, vines, and pomegranates.” This might seem a bold claim, since in our reading Korah has just died a few chapters earlier. Careful reading, however, indicates that there’s actually been a quiet time skip; Numbers 33:38 indicates that Aaron died in “the fortieth year after the sons of Israel had come from the land of Egypt, on the first day in the fifth month.” Given that Aaron’s death is recorded in Chapter 20, just a few verses after the episode at Meribah, this would indicate that the episode at Meribah occurred in year 38 of the 40 year wandering in the wilderness (remember that Israel had spent more than a year at Sinai in addition to travel time from Egypt to Sinai and from Sinai to the Promised Land before the wandering). This means that this rebellious generation of Israelites aren’t referencing a recent event, but instead wishing they had died nearly forty years earlier with Korah! Moses and Aaron have been dealing with this wicked and hard group of people for a very long time, and they are now claiming it would have been better to have died with Korah: a fate they were only spared because of Moses and Aaron’s own intercession!
ellauri164.html on line 879: This interpretation is solidified by Moses’ words about this event in the Book of Deuteronomy. Three times in the first four chapters of Deuteronomy, Moses says that he is not able to enter the Promised Land because of Israel. At first glance, again, this might seem an unfair charge. Moses had caused his own exclusion, hadn’t he? Why is he accusing the generation after the event in Numbers 20 of being the cause of his failure? If we look at these three mentions, we see a few important facts. In the first instance, Deuteronomy 1:37, Moses is recounting the failure of Israel when they listened to the 10 spies’ negative report and how God forbade that generation from entering the Promised Land, and he then says “The Lord was angry with me also on your account, saying, ‘Not even you shall enter there.’” Moses associates his inability to enter the Promised Land with Israel’s rebellion and unfaithfulness, but he also seems to be lumping the people’s refusal to enter the land (Numbers 13-14) with his own sin in Numbers 20. This is not Moses forgetting the chronology of these two events, but rather indicating that they are closely associate with one another.
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ellauri171.html on line 68: Sarah salakuuntelee kolmea vierailijaa jotka vahvistaa, että hän odottaa. Cod (kasvot kameraan) kuulee hänen nauravan. 2 muuta ovat Messias ja hänen biologinen isänsä P. Henki (selin vaatemytyssä).
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ellauri171.html on line 78: Rebeka kaataa vettä samalla kun Eliezer tutkii hänen tissiään. Lehmät osoittavat lievää kollegiaalista kiinnostusta meininkiä kohtaan.
ellauri171.html on line 82: Monimutkaisen tempun avulla Rebekka auttoi saamaan kuoleva Iisakin antamaan siunauksensa Jaakobille Eesaun sijasta. Sarahin tavoin hänen toimintansa johti jakautumiseen. Vaikka Rebeka oli uskollinen vaimo ja rakastava äiti, hänen suosimisensa aiheutti ongelmia. Onneksi Jumala voi ottaa virheemme ja tehdä niistä hyvää. Helikopteriäiti. Curling-kapteeni. Rooli raamatullisille äideille. Jatka lukemista alta.
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ellauri171.html on line 229: Esther feasts with Ahasverus the king by James Tissot. Söpöt juutalaistytöt pyörittää purim-räikkiä. Karvanaama vas. on joko Mordechai tai Haman. Vaikea sanoa.
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Jeesus: - Älä nyt tuu! Tää tuntuu tosi kivalta! Ei meiltä köyhät lopu!
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2. Herod and John the Baptist
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ellauri171.html on line 461: Then an army captain called Jehu led a coup d’etat against the royal house of Israel, and killed Jehoram.
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ellauri171.html on line 629: Verse 2 describes the problem that cascades into tragedy. The events that follow in the chapter would not have occurred if the concubine had not sinned by becoming a prostitute.
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ellauri171.html on line 777: We hope you enjoyed our Bible Study: famous murders in the Bible: Cain and Abel, Herod and John the Baptist, the death of Absalom, Judith and Holofernes, Jehu murders Jezebel, the Levite’s concubine, Jael and Sisera, Ehud murders Eglon, Jehu slaughters the royal children. Check out also other Bible murder links!
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ellauri171.html on line 994: The final time we hear of Jezebel (an entire chapter later) is just before her demise. Having just killed the sitting king and son of Jezebel, Jehu enters town to do the same to her. As she sees Jehu, Jezebel stands at the window, issues one last zinger insult, and then puts on makeup. Jehu commands the eunuchs to throw her down, they do so, and Jezebel is trampled. The donning of makeup is the final impetus for her conception as a whore. The most popular interpretation is that Jezebel puts on makeup in effort to seduce Jehu, but this interpretation is not bolstered by the text. Jezebel is the sitting Queen, presumably old in age by now, and has performed in a political function her entire life. She very likely understands that she is about to die and even issues one last insult as Jehu approaches. A more compassionate reading of the text would indicate that Jezebel, for lack of a better term, “goes out with a bang.” Except Jehu hardly banged her If she was an old hag by then.
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Vänskä on toi millä on tommottii turkkulaine Tommi Taberman-Sauli Niinistö frisyyri.
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ellauri172.html on line 271: Lewis Cass, the Democratic candidate for president in 1848, was contrasted with Buridan's ass by Abraham Lincoln: "Mr. Speaker, we have all heard of the animal standing in doubt between two stacks of hay, and starving to death. The like would never happen to General Cass; place the stacks a thousand miles apart, he would stand stock still midway between them, and eat them both at once, and the green grass along the line would be apt to suffer some too at the same time."
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ellauri172.html on line 610: Il s’arrêta. Il y pensait, et ils y pensaient. Avec ce qu’il venait de dire, il avait, le croira-t-on ? transformé en rêveurs ces soldats qui avaient vu tous les genres de feux, ces moines débauchés, ces vieux médecins, tous ces écumeurs de la vie et qui en étaient revenus. L’impétueux Captain Haddock, lui-même, ne souffla mot. Il se souvenait. Ne muistelivat varmaan Pauliinan mökkiä Talasmäellä.
ellauri172.html on line 751: Il aurait été baptisé en 1014 à Rouen par l'archevêque Robert le Danois, frère du duc Richard II de Normandie. C'est d'abord en tant que Viking dans sa jeunesse, qu'il se rend plusieurs fois en Angleterre, où il va s'intéresser à la foi chrétienne. Elle avait d'ailleurs été introduite dès le ixe siècle en Scandinavie par des missionnaires de divers pays notamment allemands, et principalement le moine saint Anschaire, l'« apôtre du Nord », devenu plus tard évêque de Brême, puis archevêque de Hambourg.
ellauri172.html on line 860: Le Comte de Monte-Cristo, roman d'Alexandre Dumas, 1844 : l'abbé Faria, compagnon de captivité d'Edmond Dantès, puis l'abbé Busoni, habit sous lequel se cache Edmond Dantès.
ellauri172.html on line 922: Gustalin, roman de Marcel Aymé, 1938, le curé de Chesnevailles, considéré comme un cureton par les gens du village. Adapté à l'écran en 1976 par Guy Jorré.
ellauri172.html on line 926: Les Clés du royaume, roman d'Archibald Joseph Cronin, 1941, avec le père Chisholm. Adapté au cinéma en 1944 par John M. Stahl.
ellauri172.html on line 928: Les Amitiés particulières, roman de Roger Peyrefitte, 1943, avec le père Lauzon et le père de Trennes. Adapté à l'écran en 1964 par Jean Delannoy.
ellauri172.html on line 946: Les Souliers de saint Pierre, (The Shoes of the Fisherman), 1963, roman de Morris West, avec Mgr Kiril Lakota, adapté au cinéma en 1968[46]
ellauri172.html on line 950: L'Espion du pape (Scarlet Pimpernel of the Vatican), roman de Jean-Pierre Gallagher, 1967, adapté au cinéma (La Pourpre et le Noir)[47]
ellauri172.html on line 952: L'Exorciste, roman de William Peter Blatty, 1970, adapté au cinéma
ellauri172.html on line 954: Pieter Daens (nl), roman de Louis Paul Boon avec Adolf Daens, 1971, adapté au cinéma dans Daens.
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ellauri180.html on line 187: Others believe that circumcision arose as a mark of defilement or slavery (fig. 1). In ancient Egypt captured warriors were often mutilated before being condemned to the slavery. Amputation of digits and castration was common, but the morbidity was high and their resultant value as slaves was reduced. However, circumcision was just as degrading and evolved as a sufficiently humiliating compromise. Eventually, all male descendents of these slaves were circumcised. The Phoenicians, and later the Jews who were largely enslaved, adopted and ritualized circumcision. In time, circumcision was incorporated into Judaic religious practice and viewed as an outward sign of a covenant between God and man (Genesis XVI, Fig. 2).
ellauri180.html on line 228: However, during the two World Wars, governments became increasingly interested in reducing the risk of venereal disease amongst their soldiers. Clearly, such pathology can have a profound effect on the efficiency of fighting armis. Indeed, in 1947 the Canadian Army found that whereas 52% of their soldiers had foreskins intact, 77% of those treated for venereal disease were uncircumcised. Persuasive arguments to circumcise all conscripts were proposed. Furthermore, it was an age-old observation, and indigenous African healers had promoted circumcision to prevent the transmission of sexually transmitted disease for centuries. As might be expected, the evidence did not withstand further scientific scrutiny and numerous contradictions were provided. However, there has recently been startling evidence that HIV infection is significantly associated with the uncircumcised status. Indeed, one author has recently suggested routine neonatal circumcision on a world-wide scale as a long-term strategy for the control of AIDS: a whole new chapter opens in this ancient debate!
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ellauri181.html on line 210: The figure below provides a quick guide to values that conflict and those that are congruent. There are two bipolar dimensions. One “contrasz ‘openness to change’ and ‘conservation’ values. This dimension captures the conflict between values that emphasize independence of thought, action, and feelings and readiness for change (self-direction, stimulation) and values that emphasize order, self-restriction, preservation of the past, and resistance to change (security, conformity, tradition).”
ellauri181.html on line 214: “The second dimension contrasz ‘self-enhancement’ and ‘self-transcendence’ values. This dimension captures the conflict between values that emphasize concern for the welfare and interesz of others (universalism, benevolence) and values that emphasize pursuit of one’s own interesz and relative success and dominance over others (power, achievement).”
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ellauri182.html on line 193: The goal of the Shin path, or at least the practicer's present life, is the attainment of shinjin in the Other Power of Amida. Shinjin is sometimes translated as "faith", but this does not capture the nuances of the term and it is more often simply left untranslated.[8] The receipt of shinjin comes about through the renunciation of self-effort in attaining enlightenment through tariki. Shinjin arises from jinen (自然 naturalness, spontaneous working of the Vow) and cannot be achieved solely through conscious effort. One is letting go of conscious effort in a sense, and simply trusting Amida Buddha, and the nembutsu.
ellauri182.html on line 209: Cross-national epidemiological studies show that prevalence rates of common mental disorders (i.e. depression, anxiety disorders, and post traumatic ressi) vary considerably between countries, suggesting cultural differences. In order to gather evidence on how culture relates to the aetiology and phenomenology of mental disorders, finding meaningful empirical instruments for capturing the latent (i.e. non-visible) construct of 'culture' is vital. In this review, we suggest using value orientations for this purpose. We focus on Schwartz's value theory, which includes two levels of values: cultural and personal. We identified nine studies on personal values and four studies on cultural values and their relationship with common mental disorders. This relationship was assessed among very heterogeneous cultural groups; however, no consistent correlational pattern occurred. The most compelling evidence suggests that the relationship between personal values and mental disorders is moderated by the cultural context. Hence, assessing mere correlations between personal value orientations and self-reported symptoms of psychopathology, without taking into account the cultural context, does not yield meaningful results. This theoretical review reveals important research gaps: Most studies aimed to explain how values relate to the aetiology of mental disorders, whereas the question of phenomenology was largely neglected. Moreover, all included studies used Western instruments for assessing mental disorders, which may not capture culturally-specific phenomena of mental distress. Finding systematic relationships between values and mental disorders may contribute to making more informed hypotheses about how psychopathology is expressed under different cultural circumstances, and how to culturally adapt psychological interventions.
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ellauri183.html on line 508: 2. (Sept. Α᾿νἰα.) A town in the tribe of Benjamin, mentioned between Nob and Hazor as inhabited after the captivity (Ne 11:32). Schwarz (Palest. p. 13,) regards it as the modern Beit Hanina. three miles north of Jerusalem; a small village, tolerably well built of stone, on a rocky ridge, with many olive-trees (Robinson, Res. 3, 68; comp. Tobler, Topog. von Jerus. 2, 414).
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ellauri184.html on line 78: Mailer wrote his fourth novel, An American Dream, as a serial in Esquire magazine over eight months (January to August 1964), publishing the first chapter two months after he wrote it. In March 1965, Dial Press published a revised version. The novel generally received mixed reviews, but was a best seller. Joan Didion praised it in a review in National Review (April 20, 1965) and John W. Aldridge did the same in Life (March 19, 1965), while Elizabeth Hardwick panned it in Partisan Review (spring 1965).
ellauri184.html on line 99: Norris Church was born Barbara Jean Davis and grew up in Atkins, Arkansas, the daughter of Free Will Baptists. At the age of three she won the title of Little Miss Little Rock. In her twenties she had a brief fling with a young Bill Clinton. She met Mailer in 1975 when he came to Russellville, Arkansas to promote his biography of Marilyn Monroe. The two fell into a passionate love affair, despite their 26-year age difference (sama kuin jos mä olisin vaihtanut Seijan niihin pieniin kiinalaisiin), and Church moved to New York a few months later. At the suggestion of Mailer, she changed her name to Norris Church when she began modeling with the Wilhelmina Modeling Agency. Norris was the last name of her first husband, and Mailer suggested Church since she had been a frequent church-goer while she was growing up. Eli siis tää Jee-suxen bio oli niikö lahja Norrixelle.
ellauri184.html on line 127: The Bible stated that Mary and Elizabeth, the mother of John the Baptist, were cousins. While this appears to be a clear cut answer, there is more than meets the eye as to how Mary and Elizabeth were related.
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ellauri184.html on line 655: The Romans regarded him as a political dissident, or an insurgent – which the word lestes/latro appropriately captured – via the claim that he was King of the Jews, a claim that he never denied. Jesus’s hobo life testified to his calling as a prophet and radical wandering charismatic who constantly transgressed social boundaries. These multi-faceted processes of marginalization that Jesus partly took on voluntarily and partly endured led – in the brutal logic of the time – to his crucifixion as an outsider.
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ellauri185.html on line 102: The Philistines capture the Ark of the Covenant from Shiloh and take it to the temple of their god Dagon, who recognizes the supremacy of Yahweh. The Philistines are afflicted with plagues and return the ark to the Israelites, but to the territory of the tribe of Benjamin rather than to Shiloh. The Philistines attack the Israelites gathered at Mizpah in Benjamin. Samuel appeals to Yahweh, the Philistines are decisively beaten, and the Israelites reclaim their lost territory.
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ellauri185.html on line 127: The elders of Judah anoint David as king, but in the north Saul's son Ish-bosheth, or Ishbaal, rules over the northern tribes. After a long war, Ishbaal is murdered by Rechab and Baanah, two of his captains who hope for a reward from David. But David has them killed for killing God's anointed. David is then anointed king of all Israel.
ellauri185.html on line 131: David captures Jerusalem and brings the Ark there. David wishes to build a temple, but Nathan tells him that one of his sons will be the one to build the temple. David defeats the enemies of Israel, slaughtering Philistines, Moabites, Edomites, Syrians, and Arameans.
ellauri185.html on line 141: 2 Samuel concludes with four chapters (chapters 21 to 24) that lie outside the chronological succession narrative of Saul and David, a narrative that will continue in The Book of Kings. These four supplementary chapters cover a great famine during David's reign; the execution of seven of Saul's remaining descendants, only Mephibosheth being saved (kannattiko mainita), David's song of thanksgiving, which is almost identical to Psalm 18; David's last words; a list of David's "mighty warriors"; an offering made by David using water from the well of Bethlehem; David's sinful census; a plague over Israel which David opted for as preferable to either famine or oppression; and the construction of an altar on land David purchased from Araunah the Jebusite.
ellauri185.html on line 838: In the Western world some Anabaptist groups are highly inbred because they originate from small founder populations and until today marriage outside the groups is not allowed for members. Especially the Reidenbach Old Order Mennonites and the Hutterites stem from very small founder populations. The same is true for some Hasidic and Haredi Jewish groups.
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ellauri188.html on line 98: From 1838 to 1839, the Catholic mission was able to establish itself, supported by the French order Pères et religieuses des Sacrés-Cœurs de Picpus, which was not founded until 1800. The missionaries spread from Mangareva to Tahuata, Ua Pou, Fatu Hiva and Nuku Hiva. They suffered the same hostile reception and tribal warfare as their fellow Protestants. However, with the support of the French authorities, they were able to sustain themselves in the long run, despite all the obstacles. They even managed to baptize King Moana of Nuku Hiva, who, however, died of smallpox in 1863. Regrettably, but he got salvaged anyway.
ellauri188.html on line 142: Referring to the last paragraph in Mr. Wester's communication-It would appear that if one is dependent, as was the writer, upon trading schooners to get from Tahiti to the Marquesas, then amongst these islands and return to Tahiti, his program for work in these two groups would take more than a year and his estimate of expense might, in consequence, be exceeded. Sometimes one is obliged to wait from one month to three to get the opportunity to move from one island in the Marquesas to another forty or fifty or eighty miles away, so rare and uncertain are the visits of these schooners. Further, in the absence of any regular means of communication, one has to seize any chance opportunity of transportation or run the risk of being marooned for a long period. On the other hand, if a schooner were chartered, which is the best possible way of visiting and working among the South Sea Islands, schooner, captain, crew and provisions would cost about $1,000 per month (this figure was obtained from an authoritative source) and a year on shipboard might not be needed. Under such conditions Mr. Wester's calculation of $8,500 for a year's work in the Marquesas and Societies may not be far out of the way.
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ellauri188.html on line 415: Josh's other projects included the horror-thriller Child of Darkness, Child of Light, an adaptation of Paterson's novel Virgin, a tale of two Catholic virgin schoolgirls, that folded when they were both found pregnant under mysterious and supernatural circumstances. To avoid being caught red "handed" Lucas relocated to Australia to play the hot "headed" American cousin Luke McGregor opposite Andrew Clarke and Guy Pearce in the first season of the family western Snowy River: The McGregor Saga. Lucas appeared in all 13 episodes of the first season, but claimed in a later interview that despite the friendly reception by Rhonda Byrne, he was homesick for the United States, and his character was killed off in the second episode of season 2.
ellauri188.html on line 468: Ehkä aihe kosketti henkkohtaisesti, kun sain ize silmälasit 11-vuotiaana ja deppasin sitä rankasti. Ei koskaan enää marraskuun ensi lumihiutaleiden pyydystystä kielellä! Räntärätit sokaisivat silmälasit eikä niitä enää nähnyt ajoissa. Tapahtumapaikka oli Tehtaan- ja Kapteenin kadun kulma, sama jossa opin 7v aikaisemmin lukemaan seinistä "Elanto" ja "Kansallis Osake Pankki", siinä oli Birger jaarlin optikko Joukolan leffateatterin vieressä. Birger Mäkisen, korjaan. Joukolassa näin isin kanssa elämäni naisen pienenä, ihanan Hayley Millsin Pollyannana. Ilman silmälaseja.
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ellauri189.html on line 93: In the first line of Malczewski’s tale we meet a Cossack with a bold look in his eyes (“Zapał jakiś rozżarza twojej twarzy śniadość”; “Some rapture kindles your tanned face”)
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ellauri190.html on line 239: During the 9th century, “Varangians” (Vikings) began to serve as a kind of Praetorian Guard to the East Roman emperors. Tästä kertoo jännittävästi Mika Waltarin historiallinen romaani Mikael Karvajalka, joka taitaa olla meillä jossakin. To reach the city of Constantinople, they sailed from what today is called the Gulf of Finland up the Neva river to the lakes Ladoga and Ilmen and then to the Western Dvina and the Dnipro, going all the way down to the Black Sea. By the mid-9th century, they settled around and in Kyiv and founded their own dynasty of the descendants of Rurik. A grandson of Rurik, Svyatoslav (Sfendosleif) greatly expanded his realm to the east and south, while his mother Olga (Helga) traveled to Constantinople and was baptized Christian. Svyatoslav’s son, Volodymyr (Waldemar) married a daughter of the Eastern Roman emperor, was baptized, and baptized all his subjects in the year 988. (Back then, the city of Moscow, or the country now known as Russia – Россия – did not even exist, so there!) Over the next centuries, the “Rurikids” gradually lost their Scandinavian identity, marrying women of the Slavic, Hungarian, Greek, and Turkic ethnicities.
ellauri190.html on line 271: Also, during the 16th century, many thousands of random men, mostly young, robust, and adventure-seeking guys from all over Ukraine (compare today's immigrants), traveled to the lower Dnipro river, where the enormous rapids prevented the movement of battleships up from the Black Sea, and decided to call themselves, say, Kozaks. These Kozaks warriors wanted to defend the Orthodox Christian Ukrainian lands from the attacks of the Ottoman Turks. They founded their own city and fortress, called Sich, on the island of Khortytsya in the middle of the Dnipro river. There, they gathered in summertime, trained, and raided the steppes, fighting the Turkish and the Tatar troops from the Crimea. They also built ships and made sea raids on Istanbul and on Crimean seaports, freeing Christian captives whom the Turks and the Tatars enslaved. In winter, the Kozaks dispersed and lived close to the Dnipro banks as independent owners of their hamlets. At the beginning of the 17th century, the Kozaks became a formidable military force and a kind of a self-governing state with their own elected leaders and laws.
ellauri190.html on line 279: By the end of the 17th century, the newly forming Russian Empire under Tzar Peter I established its reign over the Ukrainian lands to the east of the Dnipro river, ceding the western part of Ukraine to the Republic (which, in turn, evolved more and more into the Polish monarchy rather than the Polish-Lithuanian Commonwealth of the old days). In 1702, a great son of Ukraine, a giant of military strategy, diplomacy, and statesmanship, Ivan Mazepa, being the Kozak leader of the eastern part of Ukraine, suppressed the uprising of Paliy on the other (Western) side of the Dnipro and added huge parts of the country to his control. It was a big step toward the unification and freedom of Ukraine. Moreover, in 1709 Mazepa joined his forces with the Swedish king Charles XII (haha, the gay) against Tzar Peter, hoping to rid his dear mother Ukraine from slavery in the captivity of the Tzars. And again… tragically, Mazepa managed to gather less manpower than he hoped to gather, because the populist agitators slandered him in their massive propaganda campaign (no doubt, directed from Muscovy), portraying him in the eyes of the Ukrainian Kozaks as a rich aristocrat who cares nothing about the “simple people,” a clandestine Catholic (or Protestant), and overall “not really Ukrainian.” (This tragedy will repeat itself in 1918 and in 2019.) Mazepa’s loyalists were defeated together with the Swedes, and Ukraine lost her historical chance for yet another time. But third time is a charm! Nobody will blame a Jew for being on the side of the catholics!
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ellauri190.html on line 504: Mehmed II (1432-1481), nicknamed the conqueror, was the sultan of the Ottoman Empire a short time in 1444 to 1446, and from 1451 to 1481. Mehmed II brought an end to the Byzantine Empire by capturing Constantinople in 1453 (during the well-...
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ellauri192.html on line 301: 2014 also marked the release of Tokarczuk’s most ambitious work, “The Books of Jacob,” the novel that set off much of the rancor directed at her by Polish nationalists. The book, which has yet to appear in English, is centered on the historical figure of Jakub Frank, a Jewish-born 18th-century religious leader. Frank, believed to have been born with the name Jakub Leibowicz, oversaw a messianic sect that incorporated significant portions of Christian practice into Judaism; he led mass baptisms of his followers. As Ruth Franklin reported in a New Yorker profile this past summer, Tokarczuk spent almost a decade researching Frank and the Poland in which he lived. The result is a book that, by the account of those who have read it, delivers a picture of the many intricate and unpredictable ways in which the story of Poland is tied to the story of its Jews. “There’s no Polish culture without Jewish culture,” Tokarczuk told Franklin. What else is new, asks Isaac Singer. Tokarczuk is not a Jewess, Tokarczuk considers herself a disciple of Carl Jung and cites his psychology as an inspiration for her literary work.
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ellauri192.html on line 859: The Twelve Chairs (Russian: Двенадцать стульев, tr. Dvenadtsat stulyev) is a classic satirical novel by the Odessan Soviet authors Ilf and Petrov, published in 1928. Its plot follows characters attempting to obtain jewry hidden in a chair. A sequel was published in 1931. The novel has been adapted to other media, primarily film. Kirjoittajat oli "ihan nulikoita": Ilf 30, Katajev 26. Katajev kaatui suuressa isänmaallisessa sodassa 30-vuotiaana. Joten sepä venyi!
ellauri192.html on line 890: One-storied America (Одноэтажная Америка) is a 1937 book based on a published travelogue across the United States by two Soviet authors, Ilf and Petrov. The book, divided into eleven chapters and in the uninhibited humorous style typical of Ilf and Petrov, paints a multi-faceted picture of the US. America´s entrepreneurial skills and economic achievements are praised, the oppression of the blacks, the life of the Indians in the reservations and the oppression of workers are denounced. The title of the book refers to their impression that the cities of America consist mainly of one- and two-story buildings, in complete contrast to the popular image of America as the land of skyscrapers. Based on this sentence:
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ellauri194.html on line 269: While the confounding Gog and Magog as confined Jews was becoming commonplace, some, like Riccoldo or Vincent de Beauvais remained skeptics, and distinguished the Lost Tribes from Gog and Magog. As noted, Riccoldo had reported a Mongol folk-tradition that they were descended from Gog and Magog. He also addressed many minds (Westerners or otherwise) being credulous of the notion that Mongols might be Captive Jews, but after weighing the pros and cons, he concluded this was an open question.
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ellauri196.html on line 729: According to the Bible, Ezekiel and his wife lived during the Babylonian captivity on the banks of the Chebar River, in Tel Aviv, with other exiles from Judah. There is no mention of him having any offspring. Josephus claims that Nebuchadnezzar of Babylonia's armies exiled three thousand Jews from Judah, after deposing King Jehoiakim in 598 BCE. Ärsyttävimmät kiljukaulat johtoportaasta vietiin jäähylle. Jesaja kuului Jahven hoviin, Hese oli bloody peasant.
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ellauri198.html on line 716: Charlie the Choo-Choo is a "children's book" by Stephen King released in 2016, published under the pseudonym Beryl Evans. It is adapted from a section of King's previous novel The Dark Tower III: The Waste Lands. It was illustrated by Ned Dameron.
ellauri198.html on line 724: Roland and his ka-tet travel to Thunderclap, then to the nearby Devar-Toi, to help a group of psychics known as Breakers who are allowing their telepathic abilities to be used to break away at the beams that support the Tower. Ted Brautigan and Dinky Earnshaw assist the gunslingers with information and weapons, and reunite Roland with his old friend Sheemie Ruiz from Mejis. The Gunslingers free the Breakers from their captors, but Eddie is wounded after the battle and dies a short while later. Roland and Jake pause to mourn and then jump to Maine of 1999 along with Oy, in order to save the life of Stephen King (whom he writes to be a secondary character in the book); the ka-tet have come to believe that the success of their quest depends on King surviving to write about it through his books.
ellauri198.html on line 738: Voi helvetti mitä paskaa taas on valunut Stephen Kingin tuutista. Oli synkkä ja myrskyinen yö. Kapteeni sanoi perämiehelle: Kerro meille jokin tarina. Hyvä on, sanoi perämies. Oli synkkä ja myrskyinen yö.
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Anima Mundi: Chapter 10
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ellauri203.html on line 206: En attendant la construction de leur nouvelle résidence (baptisée « palais Marie »), Maximilien et son épouse s'installent au palais d'Hiver. Ils y restent jusqu'en 1845 et c'est là que naissent leurs quatre premiers enfants, Alexandra, Marie, Nicolas et Eugénie. Après cette date, le couple peut enfin prendre son indépendance et Maximilien transfère ses collections de tableaux, d'armes et de minéraux en Russie. Une bonne partie d'entre elles se trouvent aujourd'hui au musée de l'Ermitage ou dans d'autres institutions du pays.
ellauri203.html on line 242: Writing in the Los Angeles Times, a professor of Slavic languages praised their Dostoevsky translations, stating "the reason they have succeeded so well in bringing Dostoevsky into English is not just that they have made him sound bumpy or unnatural but that they have managed to capture and differentiate the characters' many bumpy and unnatural voices." A literary critic and essayist, wrote in The Sewanee Review that their Dostoevsky translations "have recaptured the rough and vulgar edge of Dostoevsky's style. This tone of the vulgar that Dostoevsky's writings are full of, so morbidly excessively, they have translated into a vernacular equal to his own." But recently, writing in The New York Review of Books in 2016, a critic argued that Pevear and Volokhonsky have established an industry of taking everything they can get their hands on written in Russian and putting it into flat, awkward English. Other translators have voiced similar criticism, both in Russia and in the English-speaking world. A Slavic studies scholar has written in Commentary that Pevear and Volokhonsky take glorious works and reduce them to awkward and unsightly muddles. Criticism has been focused on the excessive literalness of the couple's translations and the perception that they miss the original tone of the authors.
ellauri203.html on line 284: Ranea vielä katalampi pääoman kätyri lienee yhtä täysin tuntematon polakki nimeltä Czeslaw Milosz ja sen kirja The Captive Mind. Ei helvetti, sehän onkin vuoden 1980 kirjallisuuden nobelisti? Takuulla ratas lännen väsymättömässä taistelussa Puolan johdon vaihtamisexi johkin länsityyppisempään. No mistä se on muka hyvä? Se on mainittu albumissa 75 heppuna, joka sai vaikutteita Sestofiltiltä, joka puolestaan otti vahinkoa kyttyrä-Kierkegaardilta ja Dostojevskilta. Jotain existentiaalilipilaaria on siis odotettavissa.
ellauri203.html on line 300: Runojen lisäksi Miłosz on kirjoittanut suomennetun kirjan Vangittu mieli (1953), joka kertoo älymystön suhteesta kommunistiseen totalitarismiin. Tästä se palkinto takuulla paukahti eikä Miloszin mitättömistä mieleenjäämättömistä runoista. The Captive Mind was an immediate success (in the West) that brought Miłosz international renown.
ellauri203.html on line 350: The Captive Mind kirjoitettiin pian sen jälkeen, kun kirjailija loikkasi stalinistisesta Puolasta vuonna 1951. Siinä Miłosz hyödynsi kokemuksiaan laittomana kirjailijana natsimiehityksen aikana ja kuulumisesta sodanjälkeisen Puolan kansantasavallan hallitsevaan luokkaan. Kirja yrittää selittää stalinismin houkuttelevuutta älymystölle, sen kannattajien ajatteluprosesseja sekä erimielisyyksien ja yhteistyön olemassaoloa sodanjälkeisen neuvostoblokin sisällä. Miłosz kuvaili kirjoittaneensa kirjan "suuren sisäisen konfliktin alla", mutta "toivo lihavasta palkkiosta rohkaisi."
ellauri203.html on line 388: Jerzy Putrament syntyi Minskissä perheeseen, jolla on isänmaalliset perinteet. Hänen äitinsä oli venäläistä syntyperää ja liittyi ortodoksiseen kirkkoon, kuten myös Jerzy. Hänen tarinansa kerrotaan hahmona "Gamma, historian orja" Czesław Miłoszin kirjan The Captive Mind -luvussa.
ellauri203.html on line 549: Kaikki lupaavat, Shitov hipsii tiehensä, perässään Stauro ja ins. Kirillov. Alkaa meteli. Pjotr lähtee litomaan kaverusten perästä. Kirillovin luona Verho kysyy maxaako Stavro Marjan ja sen kapteeniveljen hoitelun. Veli meinaa näät paljastaa koko conspiracyn. Pihi Stavro kieltäytyy, seuraa hulluttelua Pjotrin ja Stavron välillä. Ne taitaakin olla homoja. Osottaituu ettei Pjotria oikeasti kiinnosta sosialismi, vaan Stavron peräreikä. Joka pysyy sille kylmänä ja tiukkana. Jos ette pysy mukana, ei ihme, en minäkään.
ellauri203.html on line 555: Turgenevin kirjatapaaminen on seuraavana päivänä. Koko hienosto on paikalla, paizi Stavroginit. Mutta kuvernöörskän kekkerit menee perseelleen. Paikalla on kosolti laahusta. Kännipäinen kapteeni alkaa tankata jotain omatekemää runoa lavalla. Seuraavana esiintyy Turgenev, joka hölöttää jotain unettavaa tuntikausia. Joku huutaa "mitä paskaa!" Turgenev vittuilee yleisölle takaisin ja lukuhetki päättyy Turgenevin salaivaisiin kiitoxiin. Seuraavaxi astuu sähläämään Verho Sr., esittäen omia esteettisiä ideaalejaan riidellen kimakasti yleisönsä kaa. Verho häipyy lavalta rumasti kiroillen. Alkaa meteli ja odottamaton kolmas esiintyjä, "professori" Pietarista alkaa haukkua ryssiä, huutaen täysiä ja heristäen nyrkkiä. 6 poliisia kiskoo sen lavalta, se karkaa mutta saadaan kiinni taas. Yleisöstä tulee vapaaehtoisia avustajia ja joku koulutyttö villizee tutentteja.
ellauri203.html on line 557: Jälkeenpäin Pjotr (joka ei ollut mukana) koittaa lohduttaa kuvernöörskää: hyvinhän se meni. Sillä aikaa kuuluu toinen skandaali: Liisa hylännyt sulhasensa ja karannut Stavroginin kanssa Skvoreshnikkiin. No juhlat jatkuvat, herrasväki on liuennut mutta tilalla on kaikenlaista rupusakkia. Hirveää sählinkiä. Kuvernööri saa parrusta päähänsä. Kapteenin hyyskä on poltettu poroxi.
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ellauri204.html on line 767: Artaud oli ärsyttävän näköinen viivasuinen väkäleuka. Hän syntyi Etelä-Ranskassa Marseillessa varakkaaseen porvarisperheeseen. Isä oli merikapteeni ja äiti Euphrasie Nalpas sukujuuriltaan turkkilainen. Sieltä sen julma ilme lienee peräisin.
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ellauri205.html on line 81: Rembrandtin Euroopan ryöstö -maalauksessa, häräksi muuntautunut Putin ryntää veteen ja selässä istuva Eurooppa katselee rannalle hädissään jääneitä ystäviään. Putin menee valkeana härkänä, selässään Eurooppa, foinikialainen prinsessa peloissaan tai ylimaallisen tyynenä, usein sarvesta pidellen, ja härän munaa pakottaa synkkien tai pastellinpehmeiden vetten yli, dramaattisia taivaita, ympärillä lenteleviä amoriineja, illanruskoa ja myrskyn enteitä. Aiheesta oli innoittunut stadionillinen miesmaalareita, Marten de Vos, Paolo Veronese, Tizian, Rubens, François Boucher, Juan Sán chez-Cotan, Juan Bautista Martínez del Mazo ja kasa muita juaneja, Jean-Baptiste Marie Pierre, Jean-François de Troy ja kasa muita jeaneja, Gauguin, Matisse, Picasso, Dali ja vähäisempiä nimiä, renessanssia, mannerismia, barokkia, rokokoota, romantiikkaa ja modernismin villejä muunnelmia ja nimettömiä julistemaalareita ja pornografisia kansitaiteilijoita.
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ellauri206.html on line 65: Its having become, by the mid-twentieth century, an important element in Anglo-Saxon narratological theory, according to dramatist and author Arthur E. Krows, the American dramatist Mark Swan told Krows about the playwriting motto "Show – not tell" on an occasion during the 1910s. In 1921, the same distinction, but in the form picture-versus-drama, was utilized in a chapter of Percy Lubbock's analysis of fiction, The Craft of Fiction. In 1927, Swan published a playwriting manual that made prominent use of the showing-versus-telling distinction throughout.
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ellauri207.html on line 212: DC Comics signs Glaswegian crime writer Denise Mina to adapt Girl with the Dragon Tattoo novels for comic format. Why bother? It´s comic enough as is.
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ellauri210.html on line 361: Arthur Cravan, the Dadaist poet-boxer, was neither a good poet nor a good boxer, but he was a legendary provocateur. Hemingway, Mailer, and Scorsese: much great American art has been inspired by boxing. How bout Irving? No he was a wrestler. Between 1907 and 1909, Saul Bellow created three paintings—Club Night, Stag at Sharkey’s, Both Members of This Club—that captured boxing’s glories and indignities. The sport provided a powerfully visceral metaphor for the American experience of the twentieth century. Amerikan nyrkki on sittemmin kumauttanut päähän useampia kansoja kuin kehtaa muistella.
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ellauri210.html on line 833: Tristan Tzara captured the inspired lunacy in his 1921 Dada Manifesto on Lukewarm Love. Marcel Duchamp’s “Readymades,” or Francis Picabia’s canvases of human figures as functionless machines belong here. Dada began as a limited franchise, with key outposts in Zurich, Berlin, Paris, and New York. Preceding the Surrealist movement by several years, and often inspired by the Communist Party (though not tied to it), its origins lay in a militant nostalgia for a pre-war lost Eden. Dadaists sought “an art based on fundamentals to cure the madness of the age and a new order of things that would restore the balance between heaven and hell." (Jean Arp).
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ellauri210.html on line 999: Yves Montandilla oli isot korvat kuin efelantilla, varsinaiset raparperinlehdet.
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ellauri210.html on line 1261: In third version, by the late 1920s, he had largely renounced Fabian Society gradualism, and often wrote and spoke favourably of dictatorships of the right and left—he expressed admiration for both Mussolini and Stalin. Olemme patriiseja ennenkaikkea, sanoi kapteeni Lavinialle.
ellauri210.html on line 1304: Joyce Mansour y Gisèle Prassinos han adaptado esta particular estética en su literatura de formas muy sorprendentes. Comparten esta sensibilidad y aportan un nuevo punto de vista a la imagen de la mujer.
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"Säälittävää Panu. Vaikka Katri-Helena olisi tehnyt mitä, niin tässä katseet kääntyvät Panun huomiohakuisuuteen ja katkeruuteen. Olisit ollut mies!!"
* UNSCP Report, Vol. I, Supplement No. 11, Chapter VI, Part II, Para. 5, p. 54
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ellauri211.html on line 310: Apu: Panu Rajalan ei tarvitse piilotella sivistyneisyyttään nykyisen vaimovainajansa kanssa - Viihde - Ilta-Sanomat.
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ellauri213.html on line 379: Königsberg was the easternmost large city in Germany until World War II. The city was heavily damaged by Allied bombing in 1944 and during the Battle of Königsberg in 1945; it was then captured by the Soviet Union on 9 April 1945. The Potsdam Agreement of 1945 placed it under Soviet administration. The city was renamed to Kaliningrad in 1946 in honor of Soviet revolutionary Mikhail Kalinin. Since the dissolution of the Soviet Union, it has been governed as the administrative centre of Russia's Kaliningrad Oblast, the westernmost oblast of Russia.
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ellauri214.html on line 66: J. K. Rowling’s first adult novel The Casual Vacancy stirred a ruckus within Sikh Community after its publication leading to the involvement of SGPC and its head showing concern with the negative portrayal of Sikh characters in the novel. Rowling defends the novel by her theory of ‘corrosive racism’ after her ‘vast amount of research’ in Sikhism. The chapter explores diasporic Sikh identity through the character of Sukhvinder who though dyslexic is stifled by her mother and harassed by her classmate Fats through slanderous remarks targeting her Sikh identity. Though Sukhvinder resorts to self-torture after undergoing racism, she emerges victorious like a brave Sikh by her self-determination and emerges a heroine by helping everybody in Britain. The chapter applies Teun A. van Dijk’s racist discourse and post-colonial theories specifically Homi Bhabha’s hybridity of cultures, Jacques Rancière’s distribution of the sensible hinting at the redistribution of identities to make invisible diaspora visible and inaudible audible and Gayatri Spivak’s theory of the subaltern to prove that the Sikh diaspora remains in Charhdi Kala (higher state of mind) even in tough situations. The chapter concludes that though British Sikh diaspora undergoes racialism leading to identity crisis, Sikhs finally find resolution through Sikh identity model Sukhvinder who, treading the footsteps of Sikh heroes like Bhai Kanhayia, becomes a heroin addict by risking her life to save Robbie and by helping all in the novel.
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ellauri214.html on line 242: In his work Bibliotheca historica (Library of History), Diodorus Siculus wrote that the Amazons came from Libya in north Africa. Diodorus’s account is set in the time of myth. He wrote that the warriors’ most famous queen was Myrina, who lived before the hero Perseus saved the Ethiopian princess Andromeda from a sea monster. Myrina led her warriors to a great number of victories, including one against the mythical island of Atlantis. Myrina led a large army of 30,000 foot-soldiers and 3,000 cavalry against the Atlanteans. Diodorus claimed that the Amazon cavalry used tactics similar to those employed by the Parthians of west Asia, who fought the Roman general Crassus (c. 115— 53 BCE), firing arrows as they rode away from their enemies. The Atlanteans eventually surrendered to Myrina after she had captured and destroyed one of their cities, enslaving and carrying away the women and the children.
ellauri214.html on line 243: It was during the reign of Myrina that the Amazons encountered another race of female warriors known as the Gorgons. The Amazons and their defeated neighbors, the Atlanteans, were at peace with each other, but Atlantis was raided repeatedly by the Gorgons, who lived nearby. In Greek myth, the Gorgons were monsters with snakes instead of hair and faces so fearsome that looking directly at them could turn a mortal into stone. Diodorus scoffed at these stories of monsters and claimed that, like the Amazons, the Gorgons were nothing more than fierce tribal women who were skilled in warfare. Myrina’s large army went to the aid of Atlantis and defeated the Gorgons, capturing more than 3,000 Gorgon warriors. The captive Gorgons began a rebellion but were put down by the Amazons, who killed every remaining prisoner.
ellauri214.html on line 245: Myrina was said to have conquered most of Libya, from where she led her army east toward Egypt. When she reached Egypt, she befriended the king before going on to defeat the Bedouin and Syrian peoples and conquering some of west Asia. Although the people of Cilicia (part of modern Turkey) were not defeated, they were willing to accept her rule. The Amazons also captured the island of Lesbos in the Aegean Sea, where Myrina founded the city of Mitylene, named for her sister. While sailing across the Aegean, Myrina got caught in a storm. The queen prayed to the Mother Goddess to save her and was guided to a deserted island, which she named Samothrace. Myrina’s good fortune, however, did not last forever: she died in battle against the Thracians and Scythians, led by the Thracian Mopsos. Without their great leader, the Amazons lost a series of battles to Mopsos. Eventually their empire collapsed and they withdrew back to Libya. Back to the drawing board. 2 thousand years later Myrinä's compatriot Muammar Gaddafi says in Swedish: Han är nöjd.
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ellauri214.html on line 292: merikapteeni: En ihmettelisi lainkaan, jos vaikka Venäjä ampuisi seuraavat 8 vuotta vuoronperään eri Ukrainan kaupunkeihin ohjus- tai tykistökeskityksen osoittaakseen maan tavallisille kansalaisille, millaista on elää vuodesta toiseen kuolemanuhan alla. Ehkä venäläiset katsoisivat sellaisen oikeudenmukaiseksi. Nyt näyttää siltä, että he tekevätkin niin.
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ellauri216.html on line 37: Imugeeni Hariton ja neljä skeemamunkkia saunahatuissa vanhan munkkikahvilan edessä 1940-luvulla. Kolmantena ei vaan toisena jonossa hiihtää skeemapappismunkki Jefrem.
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ellauri216.html on line 174: To capture this particular mode of existence, Proclus uses the term parhypostasis, ‘parasitical existence’—i.e. an existence that has no proper antecedent cause, but arises accidentally in consequence of an unfortunate interaction of a number of partial causes, each of them having the best intentions only.
ellauri216.html on line 198: The Didache (Greek: Διδαχή, translit. Didakhé, lit. "Teaching"), also known as The Lord's Teaching Through the Twelve Apostles to the Nations (Διδαχὴ Κυρίου διὰ τῶν δώδεκα ἀποστόλων τοῖς ἔθνεσιν), is a brief anonymous early Christian treatise written in Koine Greek, dated by modern scholars to the first or (less commonly) second century AD. The first line of this treatise is "The teaching of the Lord to the Gentiles (or Nations) by the twelve apostles". The text, parts of which constitute the oldest extant written catechism, has three main sections dealing with Christian ethics, rituals such as baptism and Eucharist, and Church organization. The opening chapters describe the virtuous Way of Life and the wicked Way of Death. The Lord's Prayer is included in full. Baptism is by immersion, or by affusion if immersion is not practical. Fasting is ordered for Wednesdays and Fridays. Two primitive Eucharistic prayers are given. Church organization was at an early stage of development. Itinerant apostles and prophets are important, serving as "chief priests" and possibly celebrating the Eucharist. Meanwhile, local bishops and deacons also have authority and seem to be taking the place of the itinerant ministry.
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ellauri216.html on line 1023: Viimeistä irtaimiston evakuointia eli syrjäisempien skiittojen omaisuuden pelastamista tekemään jäi viisi miestä: molemmat sotilaspastorit eli pappismunkit isä Pietari (Pauli Jouhki) ja isä Paavali, isä munkkidiakoni (1952 pappismunkki ja 1968 igumeni) Simforian, Laatokan Karhun nimellä tunnettu Sergei-matkustajalaivan munkkikapteeni, puolalaissyntyinen isä Irakli sekä yksi maallikko, insinööri Vladimir Kudrjatsev. Heidän tehtäväkseen jäi kerätä merkittävimmät ikonit, ehtoolliskalustot, muu irtain jumalanpalvelusvälineistö, antiminssit, pyhäinjäännökset, siirtokelpoiset kirkonkellot ja muu kysymykseen tuleva arvo-omaisuus talteen ja evakuointikuntoon kaikista kirkoista ja tsasounista.
ellauri216.html on line 1100: 26. marraskuuta ja 9. joulukuuta 1939 (vanhan tyylin mukaan) suoritettiin ensimmäiset Neuvostoliiton ilmahyökkäykset Valaamaan. Joulukuussa 1939 evakuointi Valaamasta aloitettiin. 20. joulukuuta 1939 sairaita ja vanhuksia munkkeja sekä aloittelijoita ja naisia vietiin pois saarelta. 28. joulukuuta 1939 tapahtui toinen evakuointiaalto. Näiden kahden aallon aikana evakuoidut (136 henkilöä) sijoitettiin koulurakennuksiin 120 km Jyväskylästä pohjoiseen. 6. helmikuuta 1940 tapahtui uusi evakuointi - kaikki munkit ja apotti lähtivät armeijan kuorma-autoihin, jättäen luostariin viisi henkilöä: kaksi hierojamonkkia (suomalaisten ortodoksisten sotilaiden hoitoon), hierojamonkki Simforian (Matveev), noviisi insinööri Vladimir Kudrjavtsev, höyrylaiva "Sergius"-munkin kapteeni Irakli (Maikevich).
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ellauri217.html on line 340: Mutta olikohan Marinan isä oikeasti merikapteeni? Ehkä, ehkä ei, isästä ei voinut ennen olla varma. Siitä on koitunut no end of trouble varsinkin naisille.
ellauri217.html on line 630: 70-luvulla ei ollut geenitestejä. Eikä geenimuokattuja kersoja. Fallesmannin Arvo ja merikapteeni ottavat ylleen hassut essut ja rupeavat leikkimään Marjojen plus pikku Moby Duckin kanssa hullunkurisia perheitä. All is well, loppupeleissä.
ellauri217.html on line 702: Accounts of the council are found in Acts of the Apostles chapter 15 (in two different forms, the Alexandrian and Western versions) and also possibly in Paul´s letter to the Galatians (chapter 2). Some scholars dispute that Galatians 2 is about the Council of Jerusalem, while others have defended this identification.
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ellauri219.html on line 389: In his iconic role of Johnny Strabler in the 1953 movie The Wild One, Marlon Brando captured the growing frustrations of the generation that gave birth rock’n’roll. Hailed as one of the greatest actors of all time, it’s also notable that Brando’s rivals in The Wild One, The Beetles, were almost-namesakes of The Beatles.
ellauri219.html on line 434: George Bernard Shaw was an Irish playwright who helped shape modern theatre. The first person to receive both a Nobel Prize (in 1925, for Literature) and an Oscar (in 1939, for Best Adapted Screenplay, for Pygmalion). His works continue to be staged in the 21st Century.
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ellauri220.html on line 187: The Zapruder film is a silent 8mm color motion picture sequence shot by Abraham Zapruder with a Bell & Howell home-movie camera, as United States President John F. Kennedy's motorcade passed through Dealey Plaza in Dallas, Texas, on November 22, 1963. The film captures the moment of the President's assassination. Abraham Zapruder (May 15, 1905 – August 30, 1970) was a Ukrainian-born American clothing manufacturer.
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ellauri220.html on line 635: Don deLillo syntyi rotan vuonna hiljaiseen sukupolveen. There were precisely 1,063 full moons after his birth to this day. People with Chinese zodiac Rat are instinctive, acute and alert in nature which makes them to be brilliant businessmen. They can always react properly before the worst circumstances take place. Their strengths are adaptable, smart, cautious, acute, alert, positive, flexible, outgoing, and cheerful. But they can also be timid, unstable, stubborn, picky, lack of persistence, and querulous. Sen sisaruxista ei ole tietoa.
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ellauri221.html on line 119: According to the DSM-5, “Many highly successful individuals display personality traits that might be considered narcissistic. Only when these traits are inflexible, maladaptive, and persisting and cause significant functional impairment or subjective distress do they constitute narcissistic personality disorder.”
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ellauri221.html on line 157: An important characteristic of the Dunno trilogy is its heavily didactic nature. Nosov describes this as an effort to teach "honesty, bravery, camaraderie, willpower, and persistence" and discourage "jealousy, cowardice, mendacity, arrogance, and effrontery." Strong political undertones are also present. In addition to general egalitarianism and feminism, communist tendencies dominate the works. The first book takes the reader into a typical Soviet-like town, the second into a communist utopia, and the third into a capitalistic satire. Nosov's captivating and humorous literary style has made his ideologies accessible to children and adults alike.
ellauri221.html on line 300: After M tells Bond to take two weeks´ leave, Bond travels to Rio de Janeiro, where he meets Goodhead once more. Jaws, who is now working for Drax, tries to kill them both on a cable car at Sugarloaf Mountain. They escape, but are then captured by other men of Drax´s disguised as paramedics. Bond escapes from the ambulance speeding towards Drax´s base, but leaves Goodhead behind.
ellauri221.html on line 302: Bond meets Goodhead again once Drax puts them under ´Moonraker 5´ to be incinerated by the lift-off. They escape and are able to pilot ´Moonraker 6´. After following Drax to his space station, Goodhead and Bond listen to Drax´s speech and leave. Jaws later captures them after the first globe is launched. Drax tells Bond about his plan about having perfect human beings on his earth, with no physical peculiarity or ugliness, but this is overheard by Jaws. He sees that because of his ugly steel teeth, he will be destroyed alongside his ugly girlfriend, Dolly, so turns on Drax and helps Bond and Goodhead to fight Drax´s men. After Bond goes to defeat Drax, Goodhead helps him, and Dolly and Jaws get off on the self-destructing space station, escaping on a pod of their own into Earth´s atmosphere. Bond and Goodhead go after the globe, nearly destroying its inhabitants, but not quite. Bugger it.
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ellauri222.html on line 447: Thea, the elder of the two Fenchel sisters, is a glorious-looking girl with kinky black hair and a passionate spirit. She falls in love with Augie at a mineral spring resort, but Augie is in love with her sister, Esther. Thea later comes to find Augie in Chicago, and the two move to Mexico together. Thea, whose name is Greek for “goddess,” is an eccentric woman with wild ideas; she wants to hunt with an eagle and catch poisonous snakes. In the end she finds Augie too ordinary for her. After they part ways, she marries an Air Force captain.
ellauri222.html on line 739: Before discussing some of the minor characters in this story, it should be borne in mind that each of them can be analyzed in connection with Candide who may accept or reject their beliefs or principles. Among such supplementary characters, we can single out Lord Pococurante. To a certain degree, even his name is symbolic; the word “pococurante” is of Italian origin and it can be translated into English as indifferent. He perfectly corresponds to his name. At the very beginning of the fifteenth chapter, Voltaire makes the reader feel that Lord Pococurante is tired of everything. He says, “I make them lie with me sometimes, for I am very tired of the ladies of the town, of their coquetries, of their jealousies, of their quarrels, of their humors, of their pettinesses, of their pride, of their follies” (Voltaire, 70)
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ellauri222.html on line 886: Ozymandias (/ˌɒziˈmændiəs/ oz-ee-MAN-dee-əs; real name Adrian Alexander Veidt) is a fictional anti-villain in the graphic novel limited series Watchmen, published by DC Comics. Created by Alan Moore and Dave Gibbons, named "Ozymandias" in the manner of Ramesses II, his name recalls the famous poem by Percy Bysshe Shelley, which takes as its theme the fleeting nature of empire and is excerpted as the epigraph of one of the chapters of Watchmen. Ozymandias is ranked number 25 on Wizard's Top 200 Comic Book Characters list and number 21 on IGN's Top 100 Villains list. No, wait, Ozymandias was a Greek name for the pharaoh Ramesses II (r. 1279–1213 BC), derived from a part of his throne name, Usermaatre. In 1817, Shelley began writing the poem "Ozymandias", after the British Museum acquired the Younger Memnon, a head-and-torso fragment of a statue of Ramesses II, which dated from the 13th century BC. Earlier, in 1816, the Italian archeologist Giovanni Battista Belzoni had "removed" the 7.25-short-ton (6.58 t; 6,580 kg) statue fragment from the Ramesseum, the mortuary temple of Ramesses II at Thebes, Egypt. The reputation of the statue fragment preceded its arrival to Western Europe; after his Egyptian expedition in 1798, Napoleon Bonaparte had failed to acquire the Younger Memnon for France. Although the British Museum expected delivery of the antiquity in 1818, the Younger Memnon did not arrive in London until 1821. Shelley published his poems before the statue fragment of Ozymandias arrived in Britain, and the view of modern scholarship is that Shelley never saw the statue, although he might have learned about it from news reports, as it was well known even in its previous location near Luxor.
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ellauri223.html on line 52: Aurinkokaupunki esitetään dialogina Johanniittain ritarikunnan pikashakin suurmestarin (grand master, GM) ja genovalaisen merikapteenin (Capt. Haddock) välillä. Sen esikuvana on toiminut Platonin Valtio sekä Timaioksessa oleva Atlantiksen kuvaus. Teos kuvaa teokraattisen yhteiskunnan, jossa tavarat, naiset ja lapset ovat yhteisomistuksessa. (Se muuten luetellaan katolisen kirkon heresioiden luettelossa nimellä barallotit. The Barallots were a sect, deemed heretical, at Bologna in Italy, who had all things in common, even their wives and children. They gave so readily into all manner of sensual pleasures, that they were also termed JIT Compilers.) Teoksessa on selvästi vaikutteita Picatrixista, arabialaisesta maagisen kaupunkisuunnittelun oppaasta.
ellauri223.html on line 62: G.M. Under such circumstances no one will be willing to labor, while he expects others to work, on the fruit of whose labors he can live, as Aristotle argues against Plato, and as Petteri Urpo has argued on many occasions. Capt. But look at the U.S.S.R! From everyone according to their abilities, to everyone according to their needs!
ellauri223.html on line 66: Capt. Moreover, the race is managed for the good of the commonwealth, and not of private individuals, and the magistrates must be obeyed. They deny what we hold—viz., that it is natural to man to recognize his offspring and to educate them, and to use his wife and house and children as his own. For they say that children are bred for the preservation of the species and not for individual pleasure, as St. Thomas also asserts. Therefore the breeding of children has reference to the commonwealth, and not to individuals, except in so far as they are constituents of the commonwealth. And since individuals for the most part bring forth children wrongly and educate them wrongly, they consider that they remove destruction from the State, and therefore for this reason, with most sacred fear, they commit the education of the children, who, as it were, are the element of the republic, to the care of magistrates; for the safety of the community is not that of a few. And thus they distribute male and female breeders of the best natures according to philosophical rules. Plato thinks that this distribution ought to be made by lot, lest some incel men seeing that they are kept away from the beautiful women, should rise up with anger and hatred against the magistrates; and he thinks further that those who do not deserve cohabitation with the more beautiful women, should be deceived while the lots are drawn by the magistrates, so that at all times the women who are suitably second rate should fall to their lot, not those whom they desire. Stop the steal!
ellauri223.html on line 68: This shrewdness, however, is not necessary among the inhabitants of the City of the Sun. For with them deformity is unknown. When the women are exercised they get a clear complexion, and become strong of limb, tall and agile, and with them beauty consists in tallness and strength. Tanakka, punakka ja rivakka, täst mie piän! Therefore, if any woman dyes her face, so that it may become beautiful, or uses high-heeled boots so that she may appear tall, or garments with trains to cover her wooden shoes, she is condemned to capital punishment. But if the women should even desire them they have no facility for doing these things. For who indeed would give them this facility? Further, they assert that among us abuses of this kind arise from the leisure and sloth of women. By these means they lose their color and have pale complexions, and become feeble and small. For this reason they are without proper complexions, use high sandals, and become beautiful not from strength, but from slothful tenderness. And thus they ruin their own tempers and natures, and consequently those of their offspring. Furthermore, if at any time a man is taken captive with ardent love for a certain woman, the two are allowed to converse and joke together and to give one another garlands of flowers or leaves, and to make verses. But if the race is endangered, by no means is further union between them permitted. Her fanny must be locked in a love girdle, and his pecker lassoed and bound behind his butt. Moreover, the love born of eager desire is not known among them; only that born of friendship. LOL
ellauri223.html on line 84: Capt. Their food consists of flesh, butter, honey, cheese, garden herbs, and vegetables of various kinds. They were unwilling at first to slay animals, because it seemed cruel; but thinking afterward that is was also cruel to destroy herbs which have a share of sensitive feeling, they saw that they would perish from hunger unless they did an unjustifiable action for the sake of justifiable ones, and so now they all eat meat. Nevertheless, they do not kill willingly useful animals, such as oxen and horses. They observe the difference between useful and harmful foods, and for this they employ the science of medicine. They always change their food. First they eat flesh, then fish, then afterward they go back to flesh, and nature is never incommoded or weakened. The old people use the more digestible kind of food, and take three meals a day, eating only a little. But the general community eat twice, and the boys four times, that they may satisfy nature. The length of their lives is generally 100 years, but often they reach 200.
ellauri223.html on line 96: Capt. This is the point I was just thinking of explaining. Everyone is judged by the first master of his trade, and thus all the head artificers are judges. They punish with exile, with flogging, with blame, with deprivation of the common table, with exclusion from the church and from the company of women. When there is a case in which great injury has been done, it is punished with death, and they repay an eye with an eye, a nose for a nose, a tooth for a tooth, a woman (or half a camel) for a woman, and so on, according to Hammurabi's law of retaliation.
ellauri223.html on line 135: Through Augustine, this doctrine influenced much of Catholic thought on the subject of evil. For instance, Boethius famously proved, in Book III of his Consolation of Philosophy, that “evil is nothing”.The theologian Pseudo-Dionysius the Areopagite also states that all being is good, in Chapter 4 of his work The Divine Names. Thomas Aquinas concluded, in article 1 of question 5 of the First Part of his Summa Theologiae, that “goodness and being are really the same, and differ only in idea”.
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ellauri236.html on line 169: Prohibition and the ensuing Great Depression in the US (1929–39) had given rise to the Chicago gangster culture prior to World War II. This, combined with Chase's book trade experience, convinced him that there was a big demand for gangster stories. After reading James M. Cain's novel The Postman Always Rings Twice (1934), and having read about the American gangster Ma Barker and her sons, and with the help of maps and a slang dictionary, he wrote No Orchids for Miss Blandish in his spare time, he claimed over a period of six weekends, though his papers suggest it took longer. The book achieved remarkable notoriety and became one of the best-selling books of the decade. It was the subject of the 1944 essay "Raffles and Miss Blandish" by George Orwell (alla). Chase and Robert Nesbitt adapted it to a stage play of the same name which ran in London's West End to good reviews. The 1948 film adaptation was widely denounced as salacious due to the film's portrayal of violence and sexuality. Robert Aldrich did a remake, The Grissom Gang, in 1971.
ellauri236.html on line 200: The thing that the ordinary reader ought to have objected to — almost certainly would have objected to, a few decades earlier — was the equivocal attitude towards crime. It is implied throughout No Orchids that being a criminal is only reprehensible in the sense that it does not pay. Being a policeman pays better, but there is no moral difference, since the police use essentially criminal methods. In a book like He Won't Need It Now the distinction between crime and crime-prevention practically disappears. This is a new departure for English sensational fiction, in which till recently there has always been a sharp distinction between right and wrong and a general agreement that virtue must triumph in the last chapter. English books glorifying crime (modern crime, that is — pirates and highwaymen are different) are very rare. Even a book like Raffles, as I have pointed out, is governed by powerful taboos, and it is clearly understood that Raffles's crimes must be expiated sooner or later. In America, both in life and fiction, the tendency to tolerate crime, even to admire the criminal so long as he is success, is very much more marked. It is, indeed, ultimately this attitude that has made it possible for crime to flourish upon so huge a scale. Books have been written about Al Capone that are hardly different in tone from the books written about Henry Ford, Stalin, Lord Northcliffe and all the rest of the ‘log cabin to White House’ brigade. And switching back eighty years, one finds Mark Twain adopting much the same attitude towards the disgusting bandit Slade, hero of twenty-eight murders, and towards the Western desperadoes generally. They were successful, they ‘made good’, therefore he admired them.
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ellauri236.html on line 485: Captain Charles Brennan, City Police, a fat, red-faced man with blue hard eyes and sandy-colored hair, greying at the temples, reached across his desk to shake dicks with Fenner. Why do these policemen always have the same look and feel? I guess its natural selection. Chase has an unerring touch of the hackneyed and obvious.
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ellauri238.html on line 40: Täähän oli kissanpojan Psapfa-coveri? Jep: Catullus 51 is a poem by Roman love poet Gaius Valerius Catullus (c. 84 – c. 54 BC). It is an adaptation of one of Sappho's fragmentary lyric poems, Sappho 31. Catullus replaces Sappho's beloved with his own beloved Lesbia. Unlike the majority of Catullus' poems, the meter of this poem is the sapphic meter. This meter is more musical, seeing as Sappho mainly sang her poetry.
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ellauri238.html on line 235: Poezia sa aparține patrimoniului cultural național, creația sa recomandându-l drept un autor clasic al literaturii române, un om cu un gust literar desăvârșit și un autor canonic, care nu poate lipsi din manualele școlare nici în ziua de azi. A dus, de asemenea, o prodigioasă activitate de iluminare (culturalizare) a țăranilor, fiind un precursor al mișcării poporaniste și un tehnician desăvârșit al prozodiei, folosea o gamă foarte variată de picioare metrice și de ritmuri, de la cele ale poeziei populare la terza rima. A dat o versiune completă a operei lui Dante, Divina comedie. A tradus foarte mult din lirica străină și a adaptat prin localizare la sufletul și mediul țărănesc Eneida și Odiseea (Iliada a fost tradusă de contemporanul său, George Murnu) și a introdus specii ale poeziei orientale, cum ar fi gazelul, în poezia română. Toate aceste calități îl recomandă pentru poziția pe care o ocupă, de autor clasic, dar mai ales simțul echilibrului și faptul că a scos în evidență partea solară, idilică, a sufletului țăranului român.
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ellauri238.html on line 703: »Merikapteeni evp. Sten Lille kertoi myös, että etappipataljoonan teloitusryhmät valittiin vapaaehtoisista. Hän ei ollut itse ilmoittautunut joukkoon 21. toukokuuta, mutta kuului etappipataljoonaan ja oli Katajanokan vankilan pihalla sinä aamuna, jolloin Untola tuotiin laivalle kuljetettavaksi. Lillen mukaan Untola oli 'pieni mies, joka oli pukeutunut suureen päällystakkiin'. Salmen ja Gunnar Björlingin (1887–1961) lisäksi laivalla olleiden vartiomiesten joukossa olivat ainakin Wolmar Henrik Ståhlberg (1887–1940; myöh. mm. Turun kuritushuoneen 2. apulaisjohtaja) ja Viljo Numminen (1896–1960; myöh. korkeimman oikeuden oikeusneuvos). Saamani tiedonannon mukaan juuri Ståhlberg olisi tuupannut Untolan laivalta mereen. Viljo Nummisen osuudesta eivät hänen vaimonsa ja poikansa, opetusministeriön kansliapäällikkö rva Jaakko Numminen ja Uuden Suomen päätoimittaja Juha Numminen, tienneet enemmän kuin sen, että hän kuului valkokaartin 1. pataljoonaan ja oli siten yksi Tehtaankadun kansakoululta laivalle komennetuista vartijoista.»
ellauri238.html on line 732: "My cup runneth over!" is screamed as an expression of ecstasy by the fictional character William Bedford Diego in the 1999 video game System Shock 2, while in World of Warcraft, fictional character Blood Prince Valanar uses the phrase during the "Blood Prince Council" encounter. Also Pandaren Brewmaster from Dota 2 uses it. "Your cup runneth over!" is also an achievement or trophy in Devil May Cry 4. In an easter egg in Day of the Tentacle there is a Victorian photograph resembling the character Max from Sam & Max Hit the Road with the caption "The late Max Attucks, his petard runneth over." In the MOBA Smite, it is the name of a Match of the Day where teams begin the match at max level with 12,000 gold. The quote is also quoted by one of the symbiotic demons in Call of Duty: Vanguard´s zombies mode.
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ellauri240.html on line 84: A truly astonishing and original work of fiction indeed. It is a story of one man, a writer, who is born, who grows, who loves, who stops loving; who eats, sleeps, smokes, lies, boozes, cheats, regrets, has sex, has dreams, and lives. In short yet intimately detailed chapters, each covering a single aspect of his life from youth through old age, we get to know this person fully through the small yet telling incidents that make him who he is. He remembers the butt of a cigarette, the feel of his army uniform, the taste of a lover, the strange and unexpected touch of a college professor’s hand, and so many more small experiences that can never be shaken off more than a recalcitrant band-aid.
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They married when she was 21, Mia 47 and the mocky 57.
ellauri240.html on line 282: Thomas Middleton (baptised 18 April 1580 – July 1627; also spelt Midleton) was an English Jacobean playwright and poet. He, with John Fletcher and Ben Jonson, was among the most successful and prolific of playwrights at work in the Jacobean period, and among the few to gain equal success in comedy and tragedy.
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ellauri241.html on line 1368: And now, O Captain Haddock!
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ellauri242.html on line 266: Wikipedia.fi puhuu nätistä Shura Kollontaista hyvin rumasti. Stalinin houkutuslintu muka, tshort vazmi!
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ellauri243.html on line 548: But is he among the world´s top 50 most motivational speakers? See album 272!
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ellauri244.html on line 433: The world Cassandra Faye created was rich with imagination and detail and the hero was the perfect mix of strength and tenderness. As with all her stories, there were some dark scenes that took me to the edge of my seat, yet the romance balanced the book perfectly. I lost sleep over this book staying up late to read 'just one more chapter'.
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ellauri245.html on line 326: Bury Me Standing: The Gypsies and Their Journey is a non-fiction book on the lives of the Romani people by the American-Uruguayan writer Isabel Fonseca published in 1995. The book is organized in eight chapters and contains black and white photographs and maps.
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ellauri246.html on line 287: ‘It was a pogrom’: Be’eri survivors on the horrific attack by Hamas terrorists. Bagged bodies of Hamas militants lying everywhere cluttering the place.
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ellauri247.html on line 101: "Ask me not, Bilber. Ask Wurranunnah the bee, he may know. Narahdarn the bat knows nothing." And he wrapt himself in a silence which no questioning could pierce. Leaving him there, before his camp, the mother of the Bilbers returned to her dardurr and told her tribe that her daughters were gone, and Narahdarn, their husband, would tell her nothing of them. But she felt sure he knew their fate, and certain she was that he had some tale to tell, for his arms were covered with blood.
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ellauri247.html on line 120: Kun James Cook löysi Australian, hänen merimiehensä toivat uudelta mantereelta laivaan eläimen, jonka nimeä he eivät tienneet. Kapteeni Cook lähetti miehensä maihin tiedustelemaan alkuasukkailta kumman otuksen nimeä. Palattuaan takaisin he sanoivat: Se on kangaroo (kenkuru).
ellauri247.html on line 133: Cook and his crew remained for almost seven weeks and made contact with the local Guugu Yimithirr Aborigines, while the naturalists Joseph Banks and Daniel Solander made extensive collections of native flora, while Sydney Parkinson illustrated much of the flora and fauna of the region. Botanical specimens were also collected by Alan Cunningham after he arrived on HMS Mermaid, captained by Philip Parker King on 28 June 1819.
ellauri247.html on line 186: Tobias George Smollett (1721 Dalquhurn, Dumbartonshire, Skotlanti – 1771 Livorno, Italia) oli skotlantilainen kirjailija. Hän opiskeli Glasgow'n yliopistossa, jossa hän oli välskärin ja apteekkarin opissa ja joutui 1741 ottamaan paikan muutamaksi vuodeksi välskärinä espanjalaiseen Amerikkaan määrätyssä sotalaivassa tarjottuaan turhaan murhenäytelmäänsä The Regicide julkaistavaksi (painettu 1749).
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ellauri248.html on line 242: Daniel in the lions' den (chapter 6 of the Book of Daniel) tells of how the biblical Daniel is saved from lions by the God of Israel "because I was found tasteless before them" (Daniel 6:22). It parallels and complements chapter 3, the story of Shadrach, Meshach, and Abednego: each begins with the jealousy of non-Jews towards successful Jews and an imperial edict requiring them to compromise their religion, and concludes with divine deliverance and a king who confesses the greatness of the God of the Jews and issues an edict of royal protection to the smug hookynoses. The tales making up chapters 1–6 of Daniel date no earlier than the Hellenistic period (3rd to 2nd century BC) and were probably originally independent, but were collected in the mid-2nd century BC and expanded shortly afterwards with the visions of the later chapters to produce the modern book.
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ellauri249.html on line 409: Kyseenalaisia sankareita kaiken kaikkiaan, esimtää "bloody eye" Skobelev edellisessä Krimin sodassa. Skobelev returned to Turkestan after the war, and in 1880 and 1881 further distinguished himself by retrieving the disasters inflicted by the Tekke Turkomans: following the Siege of Geoktepe, it was stormed, the general captured the fort. Around 8,000 Turkmen soldiers and civilians, including women and children were slaughtered in a bloodbath in their flight, along with an additional 6,500 who died inside the fortress. The Russians massacre included all Turkmen males in the fortress who had not escaped, but they spared some 5,000 women and children and freed 600 Persian slaves. The defeat at Geok Tepe and the following slaughter broke the Turkmen resistance and decided the fate of Transcaspia, which was annexed to the Russian Empire. The great slaughter proved too much to stomach reducing the Akhal-Tekke country to submission. Skobelev was removed from his command because of the massacre. He was advancing on Ashkhabad and Kalat i-Nadiri when he was disavowed and recalled to Moscow. He was given the command at Minsk. The official reason for his transfer to Europe was to appease European public opinion over the slaughter at Geok Tepe. British Field Marshal Bernard Montgomery assessed Skobelev as the world's "best single commander" between 1870 and 1914 and wrote of his "skilful and inspiring" leadership. Francis Vinton Greene also rated Skobelev highly.
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ellauri254.html on line 142: Kaverin kertomus Odinnadtsataja aksioma (”Yhdestoista aksiooma”, 1920) herätti Maksim Gorkin huomion. Suuri merkitys kirjailijan kehitykselle oli vuonna 1921 syntyneellä Serapion-veljien kirjallisuusryhmällä, jossa hän tutustui Lev Luntsiin. Kaverinin ensimmäinen julkaisu Hronika goroda Leiptsig (”Leipzigin kaupungin kronikka”) ilmestyi Serapion-veljeksien almanakassa vuonna 1922. Samana vuonna hän meni naimisiin ystävänsä Juri Tynjanovin sisaren kanssa. Kaverin tunnetuin teos on seikkailuromaani ”Kaksi kapteenia” (Dva kapitana, 1936–1944), joka sai Stalin-palkinnon vuonna 1946. Stalinin kuoltua kaveri tuli tunnetuksi Neuvostoliiton kulttuurielämän vapauttamista vaatineena liberaalina. Hän oli yksi Literaturnaja Moskva -almanakan (1956) perustajista, teki tunnetuksi Serapionin veljeksien perintöä sekä puolusti Aleksandr Solženitsynia ja muita vainottuja kirjailijoita. Siinä kiitos! murisee Stalin Kremlin muurilta.
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ellauri254.html on line 457: George wurde als Sohn des Gastwirts und Weinhändlers Stephan George und dessen Frau Eva (geb. Schmitt) in Büdesheim (bei Bingen) geboren. Die Familie stammte ursprünglich aus dem seit 1766 zu Frankreich gehörenden Roupeldange. Der Bruder von Georges Urgroßvater Jacob (1774–1833), Johann Baptist George (Grab in Büdesheim), war von hier nach Büdesheim gezogen und hatte (da selbst kinderlos) als Erben Georges Großvater Anton (1808–1888; Soldat unter Karl X.) sowie dessen Bruder Etienne (den späteren Politiker) zu sich geholt. Stefan George galt als verschlossenes, eigenbrötlerisches Kind, das schon früh zur Selbstherrlichkeit neigte. Ach ja! das heisst Narzissismus bei Freud.
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Perävaunumies tihrustaa tarkkaavaisesti sen pitkää nenää.
('Nenä' taisi kyllä Gogolilla tarkoittaa jotain kättä pitempää.)
ellauri257.html on line 75: It then turns into a family drama, as Andrei rejects his people to return to Poland and his Princess. The stern dad deals with this betrayal by shooting his son down as a traitor when he tries to raid the Cossack camp for food for his captive Princess, who the Poles threaten to burn at the stake unless Andrei acts.
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(hinter ihm steht dem Autor Slawomir Mrozek sein Schwanz).
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ellauri260.html on line 231: German philosophy did a great deal by way of deepening the ideas of men. In particular its starting from the whole instead of the individual, and its idea of movement advancing in virtue of its own forces, had a great influence on every section of social life. But the economic problem, and on this account the general social movement was directed by Lassalle, and still more by Marx, into far too narrow a path, and the Socialist ideal was conceived in too partisan a sense. The chief aim was to bring about a collective ownership of the means of production and " socialise " all property, and to recognise in the class-war a lever for the over- throw of the existing political conditions. It was thus that the Socialist movement captured the thoughts and sentiments of great masses of people.
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ellauri260.html on line 393: In 1896 Frazer married Elizabeth "Lilly" Grove, a writer whose father was from Alsace. She would later adapt Frazer's Golden Bough as a book of children's stories, The Leaves from the Golden Bough. Frazer was not widely travelled. His prime sources of data were ancient histories and questionnaires mailed to missionaries and imperial officials all over the globe. His vision of the annual sacrifice of the Year-King has not been borne out by field studies. His wife Lady Frazer published a single-volume abridged version, largely compiled by her, in 1922, with some controversial material on Christianity excluded from the text. Sigmund Freud, the founder of psychoanalysis, cited Totemism and Exogamy frequently in his own Totem and Taboo:
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ellauri262.html on line 142: Lewis was a close friend of J. R. R. Tolkien, author of The Lord of the Rings. Both men served on the English faculty at Oxford University and were active in the informal Oxford literary group known as the Inklings. According to Lewis's 1955 memoir Surprised by Joy, he was baptized in the Church of Ireland but fell away from his faith during adolescence. Lewis returned to Anglicanism at the age of 32, owing to the influence of Tolkien and other friends, and he became an "ordinary layman of the Church of England". Lewis's faith profoundly affected his work, and his wartime radio broadcasts on the subject of Christianity brought him wide acclaim.
ellauri262.html on line 146: Lewis's mother was Florence Augusta Lewis née Hamilton (1862–1908), known as Flora, the daughter of Thomas Hamilton, a Church of Ireland priest, and the great-granddaughter of both Bishop Hugh Hamilton and John Staples. Lewis had an elder brother, Warren Hamilton Lewis (known as "Warnie"). He was baptized on 29 January 1899 by his maternal grandfather in St Mark's Church, Dundela. Jacksie's dad was a second generation immigrant from Wales.
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ellauri262.html on line 187: The Christus Victor theory is becoming increasingly popular with both paleo-orthodox evangelicals because of its connection to the early Church fathers, and with liberal Christians and peace churches such as the Anabaptist Mennonites because of its subversive nature, seeing the death of Jesus as an exposure of the cruelty and evil present in the worldly powers that rejected and killed him, and the resurrection as a triumph over these powers.
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ellauri262.html on line 221: The Chronicles of Narnia, considered a classic of children's literature, is a series of seven fantasy novels. Written between 1949 and 1954 and illustrated by Pauline Baynes, the series is Lewis's most popular work, having sold over 100 million copies in 41 languages (Kelly 2006) (Guthmann 2005). It has been adapted several times, complete or in part, for radio, television, stage and cinema.
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ellauri262.html on line 433: After publishing her first two detective novels, Sayers married Captain Oswald Atherton "Mac" Fleming, a Scottish journalist whose professional name was "Atherton Fleming". The wedding took place on 13 April 1926 (Dot was 33 and Mac 45) at Holborn Register Office, London. Fleming was divorced with two daughters.
ellauri262.html on line 438: they disagreed regarding the ordination of women in the Church of England. Sayers comments on Lewis's views of women in another letter, stating, "I do admit that he is apt to write shocking nonsense about women and marriage. That, however, is not because he is a bad theologian but because he is a rather frightened bachelor.”
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ellauri262.html on line 512: "Man is now a horror to God and to himself and a creature ill-adapted to the universe not because God made him so but because he has made himself so by the abuse of his free will."
ellauri262.html on line 532: Ruuvinauha (Screwtape) esiintyy kuvitteellisena (https://en.m.wikipedia.org/wiki/Character_(arts)) demonina (https://en.m.wikipedia.org/wiki/Demon) kirjassa Teippikirjaimet (The Screwtape Letters) (https://en.m.wikipedia.org/wiki/The_Screwtape_Letters) (1942) ja sen jatko- novellissa Ruuvinauha ehdottaa paahtoleipää (Screwtape Proposes a Toast 1959), jotka molemmat on kirjoittanut kristitty (https://en.m.wikipedia.org/wiki/Christianity) kirjailija CS Lewis (https://en.m.wikipedia.org/wiki/C._S._Lewis) . Ruuvinauha (Screwtape) on myös James Forsythin Kirjeiden (alunperin Rakas Matomezä (Dear Wormwood), 1961) lavasovituksen nimi. (https://en.m.wikipedia.org/wiki/Theatrical_adaptation)
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ellauri263.html on line 350: No wearing of leather shoes is observed almost universally by now thanx to Adidas, Nike, and other plastic shoes. Study of the Torah is forbidden on Tisha B'Av as it is considered an enjoyable activity, except for the study of distressing texts such as the Book of Lamentations, the Book of Job, portions of Jeremiah and chapters of the Talmud that discuss the laws of mourning and those that discuss the destruction of the Temple and boring texts such as Numbers.
ellauri263.html on line 387: This kind of blurring brings to mind US war-on-terror films such as Zero Dark Thirty, with its depiction of Osama bin Laden’s capture serving as a PR exercise for the use of torture during interrogations. Meanwhile, Fauda’s Isis storyline stretches credibility, at the same time feeding the worst stereotypes. “It’s a bit lazy. Isis is not really active in Gaza or the West Bank,” says Stern. Buttu adds that the effect is to reinforce the absence of a Palestinian cause. “We don’t have any legitimate grievances. It’s all Islamic-driven,” she says, noting that it “turns Palestinians into irrational figures who want only to kill Israelis”.
ellauri263.html on line 395: Small wonder, then, that all eyes are on finding the new Homeland Security, itself based on an Israeli TV series, Hatufim. And it’s not surprising that the quest is focused on Israel, which has spawned a string of international hits, starting with In Treatment, a 2008 HBO adaptation of the Hebrew-language Be Tipul. In 2016 Neflix started airing Mossad 101, about Israel’s intelligence service, while earlier this year Hulu nabbed False Flag, a conspiracy thriller loosely premised on the 2010 assassination of Hamas official Mahmoud al-Mabhouh, widely thought to be the work of the Mossad, by a hit squad carrying foreign passports.
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ellauri263.html on line 449: Hebron is considered one of the oldest cities in the Levant. According to the Bible, Abraham settled in Hebron and bought the Cave of the Patriarchs as a burial place for his wife Sarah. Biblical tradition holds that the patriarchs Abraham, Isaac, and Jacob, along with their wives Sarah, Rebecca, and Leah, were buried in the cave. Hebron is also recognized in the Bible as the place where David was anointed king of Israel. Following the Babylonian captivity, the Edomites settled in Hebron. During the first century BCE, Herod the Great built the wall which still surrounds the Cave of the Patriarchs, which later became a church, and then a mosque. With the exception of a brief Crusader control, successive Muslim dynasties ruled Hebron from the 6th century CE until the Ottoman Empire's dissolution following World War I, when the city became part of British Mandatory Palestine. A massacre in 1929 and the Arab uprising of 1936–39 led to the emigration of the Jewish community from Hebron. The 1948 Arab–Israeli War saw the entire West Bank, including Hebron, occupied and annexed by Jordan, and since the 1967 Six-Day War, the city has been under Israeli military occupation. Following Israeli occupation, Jewish presence was reestablished at the city. Since the 1997 Hebron Protocol, most of Hebron has been governed by the Palestinian National Authority.
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ellauri263.html on line 505: Helena Petrovna Blavatskyn molemmat vanhemmat olivat aatelista sukua. Helenan isä oli kapteeni Peter (Pjotr) Aleksejevitš von Hahn. Helenan äiti Jelena Andrejevna von Hahn oli lapsen syntyessä vasta 17-vuotias.
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ellauri263.html on line 605: Nuoruudessaan Blavatsky oli liikkunut radikaaleissa liberaalis-nationalistisissa piireissä, mutta hänellä ei ilmeisesti ollut koskaan mitään selkeää yhteiskunnallis-poliittista linjaa, paizi toi vähän saatanallinen feminismi (käytännössä vaikkei ehkä teoriassa). Lucifer represents life, though, progress, civilization, liberty, independence. Lucifer is the Logos, the Serpent, the Savior. H. P. Blavatsky’s influential The Secret Doctrine (1888), one of the foundation texts of Theosophy, contains chapters propagating an unembarrassed Satanism. Satan in the shape of the serpent brings gnosis and liberates womankind. Tämmösta kirkasozaista miltonilaista prometeus-saatanaa peukuttivat Miltonin lisäxi ilmeisesti myös Blake, Bakunin ja Proudhon. Sympathy for the devil. Ei ihme että kristilliset piirit vauhkosivat. Blaken saatana alkuperäisessä loistossaan on aika feministinen. Byron ja Shelley oli aikoinaan satanisteja mutta setämiehiä.
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ellauri264.html on line 172: There is not a single redeeming factor to this cringy, extremely unneeded adaptation. Just so bad.
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ellauri264.html on line 469: I am the captain of my soul. Mä oon mun psykopaatin kippari.
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ellauri264.html on line 475: Born in Gloucester, England, poet, editor, and critic William Ernest Henley was educated at Crypto Grammar School, where he studied with the poet T.E. Brown, and with the University of St. Andrews. His father was a struggling bookseller who died when Henley was a teenager. At age 12 Henley was diagnosed with tubercular arthritis that necessitated the amputation of one of his legs just below the knee; the other foot was saved only through a radical surgery performed by Joseph Lister. As he healed in the infirmary, Henley began to write poems, including “Invictus,” which concludes with the oft-referenced lines “I am the master of my fate; / I am the captain of my soul.” Henley’s poems often engage themes of inner strength and perseverance. His numerous collections of poetry include A Book of Verses (1888), London Voluntaries (1893), and Hawthorn and Lavender (1899).
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ellauri264.html on line 513: The Shulchan Aruch (and its forerunner, the Beit Yosef) follow the same structure as Arba'ah Turim by Rabbi Jacob ben Asher. There are four volumes, each subdivided into many chapters and paragraphs:
ellauri264.html on line 574: In the biblical narrative, Hophni and Phinehas are criticised for engaging in illicit behaviour, such as appropriating the best portion of sacrifices for themselves, and having sexual relations with the sanctuary's serving women. They are described as "sons of Belial" in (1 Samuel 2:12) KJV, "corrupt" in the New King James Version, or "scoundrels" in the NIV. Dom var usla som Sveriges krona, som än kallas skräpvaluta, än skitvaluta. Their misdeeds provoked the wrath of Yahweh and led to a divine curse being put on the house of Eli, and they subsequently both died on the same day, when Israel was defeated by the Philistines at the Battle of Aphek near Ebenezer; the news of this defeat then led to Eli's death (1 Samuel 4:17–18). On hearing of the deaths of Eli and Phinehas, and of the capture of the ark, Phinehas´ wife gave birth to a son whom she named Zaphod (expressing 'departed glory') before she herself died (1 Samuel 4:19–22).
ellauri264.html on line 584: 17 The man who brought the news replied, “Israel fled before the Philistines, and the army has suffered heavy losses. Also your two sons, Hophni and Phinehas, are dead, and the ark of God has been captured.”
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ellauri266.html on line 56: Desmond Morris was a scandal when his 1967 book appeared on human sociobiology. Some of Morris's theories have been criticized as untestable. For instance, geneticist Adam Rutherford writes that Morris commits "the scientific sin of the 'just-so' story – speculation that sounds appealing but cannot be tested or is devoid of evidence". However, this is also a criticism of adaptationism in evolutionary biology, not just of Morris.
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ellauri266.html on line 87: Joitakin Morrisin teorioita on arvosteltu mahdottomina. Esimerkiksi geneetikko Adam Rutherford kirjoittaa, että Morris tekee "juuri-niin-tarinan tieteellisen synnin - spekulaation, joka kuulostaa houkuttelevalta, mutta jota ei voida testata tai josta ei ole todisteita". Tämä on kuitenkin myös kritiikkiä evoluutiobiologian adaptaatiota kohtaan , ei vain Morrisia. Morrisia arvostetaan myös siitä, että hänen mielestään sukupuolirooleilla on syvä evoluutionaalinen tausta eikä kulttuurinen tausta.
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ellauri266.html on line 447: Le roman raconte l’histoire de trois hommes qui explorent une planète lointaine très-similaire à la Terre, où les grands singes sont les espèces dominantes et intelligentes, alors que l´humanité est réduite à l’état animal. Le narrateur, Ulysse Mérou, est capturé par les singes et se retrouve enfermé dans un laboratoire. Prouvant son intelligence aux singes, il aide ensuite les scientifiques simiens à découvrir les origines de leur civilisation.
ellauri266.html on line 449: Satire de l´humanité, de la science et de la guerre, l´ouvrage aborde également les thèmes de l´instinct, de l´évolutionnisme et de la société humaine. La Planète des singes est l´un des romans les plus célèbres de Pierre Boulle et fait l’objet de plusieurs adaptations cinématographiques internationales. L´auteur est même contacté par les producteurs pour rédiger le scénario d´un des films.
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ellauri266.html on line 456: Un manuscrit enfermé dans une bouteille est retrouvé dans l´espace par Jinn et Phyllis, un couple en voyage spatial. Ce manuscrit raconte l´histoire suivante : en l’an 2500, le savant professeur Antelle a organisé une expédition pour l’exploration de l’étoile supergéante Bételgeuse. Il a embarqué à bord de son vaisseau son disciple, le jeune physicien Arthur Levain, et le journaliste, narrateur de cette aventure, Ulysse Méroua 12 ainsi qu’un chimpanzé baptisé Hector et plusieurs plantes et animaux pour ses recherches scientifiques dans l’espace. Arrivés à proximité de l´étoile, ils distinguent quatre planètes gravitant autour d´elle. L’une d’entre elles ressemble étrangement à la Terre. Ils décident alors de l’explorer. À bord d’un « engin à fusée » qu´ils nomment chaloupe, les trois aventuriers survolent des villes, des routes, des champs avant d’atterrir dans une forêt1. Après avoir effectué des tests, ils quittent leur chaloupe et découvrent l’étonnante ressemblance de l’atmosphère de cette planète, qu’ils baptisent Soror, avec celle de la Terre. Ils enlèvent leurs scaphandres et assistent impuissants à la fuite d’Hector. Par curiosité, ils s’engagent dans la forêt et arrivent à un lac naturel dont l’eau limpide leur donne envie de se baigner. Mais à leur grande surprise, ils découvrent au bord du lac les traces de pas humains.
ellauri266.html on line 458: Ces traces appartiennent à une jeune femme qui, sans être gênée de sa nudité, s’approche d’eux avec méfiance2. Baptisée Nova, elle ne sait ni parler ni sourire et ses gestes ressemblent à ceux des animaux. Au moment où les quatre nagent dans l’eau, le chimpanzé Hector réapparaît mais il est soudain étranglé et tué par Nova dont le comportement animal choque le narrateur qui demeure, toutefois, soumis par la beauté physique de la sauvage. Le lendemain, Nova revient accompagnée de plusieurs hommes de sa tribu. Ces derniers ne parlent pas, ils hululent seulement. Irrités par les habits des trois aventuriers, les hommes de Soror ne tardent pas à les déchirer mais sans faire de mal aux aventuriers. Ils s’attaquent ensuite à la chaloupe qu’ils détruisent complètement après s´être adonnés à des enfantillages dans le lac sans prêter attention aux trois Terriens trop gênés par leur nudité. Conduits au campement, les trois aventuriers découvrent la vie primitive des humains de Soror. Nova leur donne à manger des fruits qui ressemblent à des bananes et se rapproche du narrateur avec qui elle passe la nuit.
ellauri266.html on line 460: Le jour suivant, un grand tapage semble étourdir les humains de Soror qui fuient dans tous les sens. Sans trouver d’explication à cette agitation, le narrateur et Arthur Levain les suivent. Au bout de sa course, le narrateur s’arrête et découvre ce qui lui paraît un cauchemar3. Le tapage est en fait une partie de chasse où les chasseurs sont des singes et le gibier, des humains. Se trouvant sur la ligne de tir d’un gorille, le narrateur ne peut s’empêcher de remarquer l’élégance de sa tenue de chasse et son regard étincelant comme celui des humains sur la planète Terre. Ces singes semblent raisonnables et intelligents. Cependant, son compagnon Arthur, pris de terreur et tentant de s´enfuir, est tué sur-le-champ par le gorille. Le narrateur profite d’un petit instant de relâchement et s’enfonce dans les buissons. Mais il est capturé par un filet tendu pour attraper les fuyards.
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ellauri266.html on line 486: Pierre Boulle considère son roman comme n´étant pas de la science-fiction. Pour lui, ses « singes ne sont pas des monstres, ils ressemblent aux hommes comme des frères ». La science-fiction n´est qu´un prétexte pour aborder d´autres thématiques comme les relations entre les hommes et les singes. La sophistication, qui est pourtant inhérente au genre, est en effet peu présente dans le récit. Rod Serling créateur de la série télévisée de science-fiction La Quatrième dimension (1959-1964) et premier adaptateur du roman pour le cinéma confirme en 1972 que Boulle « n´a pas la dextérité d´un écrivain de science-fiction ». Serling écrit que le livre de Boulle est « une longue allégorie sur la morale plus qu’un monument de science-fiction. Cependant, il contient dans sa structure une phénoménale idée de science-fiction ».
ellauri266.html on line 497: Pourtant, l´histoire intrigue Jacobs, qui achète immédiatement les droits d´adaptation pour le cinéma même s´il considère que le roman n´a pas une nature intrinsèquement cinématographique.
ellauri266.html on line 499: Le livre inspire une saga cinématographique composée de neuf films. Il s´agit de La Planète des singes (Planet of the Apes) en 1968, Le Secret de la planète des singes (Beneath the Planet of the Apes) en 1970, Les Évadés de la planète des singes (Escape From the Planet of the Apes) en 1971, La Conquête de la planète des singes (Conquest of the Planet of the Apes) en 1972, La Bataille de la planète des singes (Battle for the Planet of the Apes) en 1973, La Planète des singes (Planet of the Apes) en 2001, La Planète des singes : Les Origines (Rise of the Planet of the Apes) en 2011, La Planète des singes : L´Affrontement (Dawn of the Planet of the Apes) en 2014 et La Planète des singes : Suprématie (War for the Planet of the Apes) en 2017. Pour la télévision, la saga est également adaptée en série télévisée en 1974[a 40] et en série d´animation en 1975.
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ellauri267.html on line 985: Thor. [Hänen vartijoidensa kapteenille.]
ellauri267.html on line 1192: Se, mitä nuo kapteenit suunnittelevat,
ellauri267.html on line 1216: Heidän kiireinen kapteeninsa juoksee väsyneen kierroksen,
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ellauri269.html on line 554: I always considered the Draenei based off of the Roma people of central/eastern Europe. It does have a large mixture of Hebraic culture infused with Hindi, Islamic, and other cultures. They are sort of wandering exiles who formed their own culture as they traveled, and adapted to new lands. Just like the Draenei.
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ellauri269.html on line 771: Hän oli esimerkki henkilökohtaisen täyttymyksen uhraamisesta velvollisuuden vuoksi. Tarvitaan infektio opettaakseen Spockille, miltä onnellisuus tuntuu. Jaksossa This Side of Paradise hän löytää siirtokunnan, jonka jäsenet nauttivat täydellisestä tyytyväisyydestä (ja täydellisestä pysähtyneisyydestä) sen seurauksena, että he altistuvat paikallisen kasvin itiöille. Kun hän on saanut tartunnan, Spock pystyy haistamaan kukat ja rakastumaan. Mutta velvollisuus, kapteeni James T. Kirkin muodossa, kutsuu hänet takaisin itsensä kieltämiseen ja vastuuseen. Juutalaiset ovat aina kamppailleet määritelläkseen nämä parametrit. Onko kaikki vapaa-ajan toiminta Tooran tutkimuksen laiminlyöntiä, kuten tiukemmat väittävät? Mikä on hyvin eletty elämä? Talmud kysyy, onko sallittua tutkia kreikkalaista viisautta, kun otetaan huomioon velvollisuus "mietiskellä Tooraa päivin ja öin", ja vastaa, että niin saa tehdä vain ajankohtana, joka ei ole päivä eikä yö. Vizi ne on sit ovelia sananmuuntajia!
ellauri269.html on line 782: "Olen ollut ja tulen aina olemaan ystäväsi", Spock kertoo kapteeni James T. Kirkille emotionaalisessa ja ikonisessa kuolemankohtauksessaan Star Trek II: The Wrath of Khanissa. Pitkäaikaiset ystävät tuijottavat toisiaan läpinäkyvän seinän läpi. Jokainen asettaa kätensä lasille Vulcan-tervehdyksessä ennen kuin Spock romahtaa. On selvää, että myös lattialle vajoavan Kirkin sydän murtuu. Spockin kuolemaa pidetään yhtenä Star Trekin suurimmista hetkistä. Se merkitsee (vaikkakin väliaikaista) päätöstä yhdestä television - ja myöhemmin elokuvan - historian tunnetuimmista suhteista, jossa Spockin viileä perustelu oli täydellisesti naimisissa Kirkin tulisen intohimon kanssa. Se on myös sydäntäsärkevä hetki, jolloin heidän rakkautensa toisiaan kohtaan paistaa läpi.
ellauri269.html on line 784: Viime viikkoina tänä viikonloppuna ensi-iltansa saavan JJ Abramsin tuottaman uuden elokuvan Star Trek Beyondin luojat ovat nousseet otsikoihin paljastaessaan, että George Takein luoma hahmo Sulu on homo. Sulua koskevat uutiset ovat kuitenkin kiinnittäneet huomion pois toisesta todellisuudesta: Monille LGBT-faneille Spock on aina ollut queer. Itse asiassa, kuten Spockin loppu Khanin vihassa osoittaa, parilla on toisiinsa kietoutunut kohtalo, joka tekee heistä enemmän sielunkumppaneita kuin ystäviä. Se ei myöskään ollut ensimmäinen kerta, kun he vaihtoivat kaipauksen ilmeitä. Franchising-yhtiön perustamisesta lähtien vuonna 1966 homofanit ovat lukeneet omia tarinoitaan puoliksi Vulcanin ja hänen ihmiskapteeninsa välillä vaihdetuista katseista. Takei itse luokitteli nämä ilmeet näiden katsojien tuntemaksi "homo-ahdistukseksi", etenkin tuona aikakautena, uudessa dokumentissa näyttelijä Leonard Nimoyn elämästä, Spockin rakkaudesta.
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ellauri270.html on line 86: Kwai-joen silta ja Kuolemanrautatie – synkkää sotahistoriaa Kanchanaburissa. kirjoittaja Captain Andy. Kwai-joen silta on outo nähtävyys, jossa totuus ja fiktio menevät iloisesti sekaisin. Kanchanaburin keskustassa sijaitseva silta vetää puoleensa paljon matkailijoita, vaikka harva on tainnut nähdä sen maineeseen nostanutta elokuvaa – tai lukea kirjaa, johon elokuva perustuu. Ja vaikka teokset olisivatkin tuttuja, niillä on vain vähän tekemistä sillan todellisen historian kanssa.
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ellauri270.html on line 593: Starting in 1890, Louis helped develop the "right to privacy" concept by writing a Harvard Law Review article of that title, and was thereby credited by legal scholar Roscoe Pound as having accomplished "nothing less than adding a chapter to our law." He later became active in the Zionist movement, seeing it as a solution to antisemitism in Europe and Russia, while at the same time being a way to "revive the Jewish spirit."
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ellauri271.html on line 76: Vuonna 1960 Neuvostoliitossa julkaistiin naistenpäivän kunniaksi oma postimerkki. Dodi! I rest my case.
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ellauri272.html on line 90: Captain Underpants (series) by Dav Pilkey
ellauri272.html on line 414: Critics tracing his creative genealogy are apt to begin with Ralph Waldo Emerson and Henry David Thoreau and work chronologically forward through Walt Whitman, Ezra Pound, Robert Frost, Wallace Stevens, and William Carlos Williams. Of those poets, Harold Bloom felt that the transcendentalists Emerson and Whitman have influenced Ammons the most. Xcept he overdoes the colon. Radical colectomy is indicated.
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Mixi venäläiset ei käytä pipoa sisätiloissa vaan venelakkia? Mixi presidentti Putin ja Frodo Oades ovat kuin kaxi jagodaa?
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ellauri277.html on line 123: Gibranin isä työskenteli alun perin apteekissa, mutta hänellä oli pelivelkoja, joita hän ei kyennyt maksamaan. Hän meni töihin paikallisen ottomaanien nimittämän järjestelmänvalvojan palvelukseen. Vuonna 1891, kun hän toimi veronkerääjänä, hänet erotettiin ja hänen henkilökuntansa tutkittiin. Khalil vangittiin kavalluksesta, ja viranomaiset takavarikoivat hänen perheensä omaisuuden. Kamila päätti seurata veljeään Yhdysvaltoihin. Vaikka Khalil vapautettiin vuonna 1894, Kamila pysyi päättäväisenä ja lähti New Yorkiin 25. kesäkuuta 1895 ja otti mukaansa Boutrosin, Gibranin, Mariannan ja Sultanan.
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ellauri277.html on line 248: The work begins with the prophet Almustafa preparing to leave the city of Orphalese, where he has lived for twelve years, to return to the island of his birth. The people of the city gather and beg him not to leave, but the seeress Almitra, knowing that his ship has come for him, asks him instead to tell them his truths. The people ask him about the great themes of human life: love, marriage, children, giving, eating and drinking, and many others, concluding with death. Almustafa speaks of each of the themes in sober, sonorous aphorisms grouped into twenty-six short chapters. As in earlier books, Gibran illustrated The Prophet with his own drawings, adding to the power of the work.
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ellauri277.html on line 450: Entäs me baptistit? Valinta on keskeinen osa The Dark Knightia. Jokainen hahmo on valintojen edessä. Pienistä hahmoista Rachel Dawesin (Maggie Gyllenhaal) on valittava kahden miehen välillä. Aikamoinen pähkinä! Alfred Pennyworthin (Michael Caine) on päätettävä, mitä tehdä tietylle kirjeelle. Rikkoako kirjesalaisuus? Lucius Foxin (Morgan Freeman) on päätettävä, auttaako Batmania käyttämällä moraalisesti vastenmielistä tekniikkaa. Ja luutnantti Gordonin (Gary Oldham) on valittava, asettuuko valppaana viittaisen ristiretkeläisen puolelle vai pidättääkö hänet.
ellauri277.html on line 460: Kuten käy ilmi, se, mitä Joker tarjoaa, ei ole vapautta tai edes valinnanvaraa. Elokuvan hölmöt toimivat vapaimmin, kun he voivat kiertää Jokerin ja ohittaa hänen vääriä "valintojaan", noudattaen sen sijaan implisiittisesti Moosexen taulujen ohjeistuxia. Mutta kun he eivät voi, heidän teoistaan tulee tahattomia. He toimivat pakotuksesta, pelosta ja välttämättömyydestä. Jokeriakin näyttää ohjaavan hellittämätön anarkkinen agenda, josta hänkään ei saa mitään iloa tai helpotusta, mitä nyt jotain turhaa hahatusta. Hän on oman suunnittelunsa tai kenties oman hulluutensa vanki. Heh, hm, baptistisella tulkinnalla joka hemmetin heppuli on oman päänsä vanki, paizi ne jotka noudattaa johtoportaan ohjeistuxia, mikä antaa niille täyden vastuuvapauden.
ellauri277.html on line 464: Nietzschen mukaan ihmiskunnan on edettävä hyvän ja pahan yli: ”Se, mikä on vahvaa, voittaa. Se on universaali laki. Oikeasta ja väärästä puhumisessa sinänsä ei ole mitään järkeä. Mikään väkivalta, raiskaus, riisto tai tuho ei ole luonnostaan "epäoikeudenmukainen", koska elämä on väkivaltaista, raiskausta, riistoa ja tuhoavaa eikä sitä voida ajatella toisin." No niinhän se kieltämättä on, siitä ei voi amerikkalainen baptistikaan ajatella toisin, jos ajattelee ylipäänsä. Mutta sitähän se ei tee. Paavali ajatteli jo sen puolesta.
ellauri277.html on line 472: Todellinen vapaus on sitä, että emme voi tehdä mitä haluamme, vaan se on valinta kahden vaihtoehdon välillä (hyvän H ja pahan P). Todellinen vapaus tarkoittaa sen selvittämistä, keitä me todella olemme, millaiseksi meidät on luotu ja kuka on todellinen perheemme. Se ei tarkoita riippumattomuuden julistamista kaikesta, kaikkien siteiden katkaisemista sukulaisiin, kaikkien sääntöjen rikkomista ja omilleen eroamista. Se tarkoittaa lunastusta: tunnistetaan johtaja, vedetään luut kasaan, nostetaan, siivotaan ja annetaan koti. "Mutta kaikille, jotka ottivat hänet vastaan, hän antoi voiman tulla Jumalan lapsiksi, niille, jotka uskoivat hänen nimeensä" (Joh. 1:12). Hetkinen, juurihan todettiin että vapautta on se että voimme tehdä mitä haluamme? No baptisti tässä koittaa sanoa, että jos haluamme tehdä mitä jehova ei halua, niin sitten haluamme väärin.
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ellauri278.html on line 354: Teloitettujen joukossa oli sekä uraupseereja (mukaan lukien kapteeni Jakub Wajda, joka teloitettiin Harkovissa, kuuluisan elokuvaohjaajan Andrzej Wajdan isä ), että sodan ajan upseereja - mobilisoituja lakimiehiä, toimittajia, insinöörejä, opettajia, lääkäreitä jne. mukaan lukien yliopiston professorit, joita oli Kozelskyn leirissä, tosin vain vaivaiset 20 henkilöä. Julkkiximpia teloitusten uhreja olivat Katynissa teloitettu naislentäjä Yanina Levandowska ja Kharkovissa teloitetut kenraalit Stanislav Haller, Budyonnyn voittaja vuonna 1920, Brestin jyräyxen puolustuspäällikkö Konstantin Plisovsky ja joku puolustuspäällikkö. On huomionarvoista, että Lvovin varuskunta antautui puna-armeijalle vapaan ulkomaanmatkan ehdolla.
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ellauri279.html on line 313: Solženitsyn taisteli puna-armeijassa toisessa maailmansodassa. Hän yleni kapteeniksi, ennen kuin hänet pidätettiin helmikuussa 1945 syytettynä neuvostovastaisesta agitaatiosta ja neuvostovastaisen järjestön perustamisen yrityksestä Wormdittissa Itä-Preussissa (nykyisin Orneta Puolassa). Solženitsyniä vastaan esitetty todiste oli hänen "koulutoverilleen" lähettämä kirje, jossa hän käytti viranomaisten mukaan Stalinista epäkunnioittavaa nimitystä ”viiksimies”. Solženitsyn joutui kahdeksaksi vuodeksi työleirille. Eli siis helmikuussa 1945 palvellessaan Itä-Preussissa SMERSH pidätti Solzhenitsynin, koska hän oli kirjoittanut halventavia kommentteja yksityisissä kirjeissä ystävälleen Nikolai Vitkevichille sodan johtamisesta haukkuen Joseph Stalinia, jota hän kutsui nimillä "Khozyain" ("pomo") ja "Balabos" (jiddišin renderointi heprealaisesta baal ha-bayitista "talon mestari"). Tosin hän keskusteli myös saman ystävän kanssa uuden organisaation tarpeesta Neuvostoliiton hallinnon tilalle. Tämän nojalla Solzhenitsyniä syytettiin "Neuvostoliiton vastaisesta propagandasta" Neuvostoliiton rikoslain 58 artiklan 10 kohdan nojalla ja "vihamielisen järjestön perustamisesta" 11 kohdan nojalla. Alexei vankikavereideen ei edes iloinnut kun muut hurrasivat sodan päättymistä Venäjälle suotuisissa merkeissä.
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ellauri281.html on line 353: Teloitettujen joukossa oli sekä uraupseereja (mukaan lukien kapteeni Jakub Wajda, joka teloitettiin Harkovissa, kuuluisan elokuvaohjaajan Andrzej Wajdan isä ), että sodan ajan upseereja - mobilisoituja lakimiehiä, toimittajia, insinöörejä, opettajia, lääkäreitä jne. mukaan lukien yliopiston professorit, joita oli Kozelskyn leirissä, tosin vain vaivaiset 20 henkilöä. Julkkiximpia teloitusten uhreja olivat Katynissa teloitettu naislentäjä Yanina Levandowska ja Kharkovissa teloitetut kenraalit Stanislav Haller, Budyonnyn voittaja vuonna 1920, Brestin jyräyxen puolustuspäällikkö Konstantin Plisovsky ja joku puolustuspäällikkö. On huomionarvoista, että Lvovin varuskunta antautui puna-armeijalle vapaan ulkomaanmatkan ehdolla.
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ellauri282.html on line 457: Huhtikuussa 1966 Merton joutui leikkaukseen heikentävän selkäkivun hoitamiseksi. Toipuessaan Louisvillen sairaalassa hän rakastui vaikeasti Margie Smithiin, hänen hoitoonsa määrättyyn sairaanhoitajaopiskelijaan. (Hän kutsui häntä päiväkirjassaan nimellä "M.") Hän kirjoitti hänelle runoja ja pohdiskeli suhdetta "Juhannuspäiväkirjassa M." Merton kamppaili pitääkseen lupauksensa samalla kun hän oli syvästi rakastunut. Ei tiedetä, "viimeistelikö" hän koskaan suhdetta. Vizi varmaan "viimeisteli!" Mertonin päiväkirjan Kuudes osa, Learning to Love: Exploring Solitude and Freedom aiheutti pienen kohun, kun päiväkirjamerkinnät paljastivat Mertonin "suhteen" nuoren sairaanhoitajan kaa vuonna 1966. Nainen, joka tunnistettiin vain "M":ksi, oli Mertonin syvän intohimon kohde: "En ole koskaan nähnyt niin paljon yksinkertaista, spontaania, täydellistä rakkautta", hän kirjoitti, vaikka ei kuvaillutkaan heidän suhdettaan seksuaalisilla termeillä. Tämän hyvin inhimillisen rakkauden ansiosta Merton sai uuden ymmärryksen mystisestä rakkaudesta. As Burton-Christie sanoo: "Hän tuli huomaamaan, että kokemus siitä, että hän on" rapt "ekstaattisessa rakkaudessa voi tapahtua, ei vain yksityisenä, hengellisenä kokemuksena, jonka Jumala ja hän itse jakavat, vaan myös fyysinen, läheinen suhde rakastajattaren kanssa." Mertonin rakkausrunot, joku ymmärtäväinen Burton-Christie toteaa, ovat täynnä tarvitsevuuden teemaa ja haavoittuminen, että alttius rakkaudelle on inhimillinen tila, jota edes munkit eivät saa kieltää. Tämä nuori sairaanhoitaja herätti Mertonissa tietoisuuden siitä, että hän oli katkaissut itsensä elämästä uskonnollisen varmuuden ja dogman muurien taaxe. Hänellä oli turvaa, mutta ei viisautta eikä elämää. Get a life! Ne muutamat kuukaudet, jolloin he näkivät toisensa, tekivät munkista haavoittuvan monille ihmisille tuttuun läjään tunteita, kiusauksia ja psyykkisiä haavoja, mutta juuri tässä kaaoksessa hän koki "Rakkauden maailman" parantavan ja uudistavan voiman. Mitä vetoa että "viimeisteli!" Olihan se poikasena ollut kova panomies.
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ellauri283.html on line 497: Satoja ihmisiä osallistui mielenosoitukseen, jossa oli esillä Malin ja Guinean johtajien, sekä Vladimir Putininin kuvia. Mielenosoituksen järjestäjä sanoi, että halutaan osoittaa tukea Putinille, burkinalaiselle sotilasvallankaappauksen johtajalle kapteeni Ibrahim Traorelle, islamisteille ja niitä vastaan taisteleville turvallisuusjoukoille. Kelle vaan kuhan ei ranskixille!
ellauri283.html on line 531: Satoja ihmisiä osallistui mielenosoitukseen, jossa oli esillä Malin ja Guinean johtajien, sekä Vladimir Putininin kuvia. Mielenosoituksen järjestäjä sanoi, että halutaan osoittaa tukea Putinille, burkinalaiselle sotilasvallankaappauksen johtajalle kapteeni Ibrahim Traorelle, islamisteille ja niitä vastaan taisteleville turvallisuusjoukoille. Muttei ranskixille!
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ellauri284.html on line 125: Turhautuneet sakut kävi 1. maailmansodassa ampumassa brittikaupunkia mereltä laivatykeillä. The Sarborough Esplanade suffered terribly. 2. maailmansodan jo käytännössä ratkettua anglosaxit kävivät Dresdenissä maxamassa sakuille Scarboroughin vauriot potut pottuina ja ehkä vähän potti nokkiinkin?
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ellauri284.html on line 224: Blackadder Goes Forth tapahtuu vuonna 1917 länsirintamalle ensimmäisen maailmansodan juoksuhaudoissa. Kapteeni Edmund Blackadder (Rowan Atkinson) on brittiarmeijan ammattisotilas, joka on suuren sodan puhkeamiseen asti nauttinut suhteellisen vaarattomista tilanteista olemassaolostaan taistelevia alkuperäiskansoja vastaan, jotka olivat yleensä "kaksi jalkaa pitkiä ja aseistettuja kuivatulla ruoholla". Joutuessaan loukkuun juoksuhaudoissa suunnitellun toisen "ison työnnön" aikana, hänen huolensa on välttää hänen lähettämisensä "yli huipulle" varmaan kuolemaan. Sarja kertoo siis Blackadderin yrityksistä paeta juoksuhaudoista erilaisten suunnitelmien kautta, joista suurin osa epäonnistuu huonon onnen, väärinkäsitysten ja tovereiden yleisen epäpätevyyden vuoksi. Yllämainitut toverit ovat hänen toissijainen, idealistinen edvardiaaninen ylemmäs- luutnantti George St Barleigh (Hugh Laurie) ja heidän syvästi tyhmä mutta sitkeä sotamies S. Baldrick (Tony Robinson).
ellauri284.html on line 228: Enemmän kuin saksalaiset, jotka ovat yleensä näkymättömiä, Blackadderin vihollisia ovat hänen esimiehensä, eksentrinen kenraali Melchett (Stephen Fry), joka kokoaa joukkonsa ranskalaisesta linnasta 35 mailin (56 km) päässä edestä, ja Melchettin byrokraattisesta avustajasta, kapteeni Kevin Darling (Tim McInnerny). Vaikka nämä kaksi ovat samanarvoisia, Blackadder kohtelee Darlingia halveksivasti – kun edellinen on etulinjassa, jälkimmäinen "taittaa kenraalin pyjamaa". Heidän vihamielisyytensä on molemminpuolista, mikä johtuu suurelta osin siitä, että Blackadder hyödyntää Darlingin sukuelimen koomista potentiaalia aina kun mahdollista. Vaikka Blackadder ja Darling ovat molemmat kapteeneja, Darlingilla on virka, koska hän on esikunnan upseeri. Tämä on osoitus hänen univormunsa kauluksessa olevista punaisista kielekkeistä ja palvelulakin punaisesta nauhasta.
ellauri284.html on line 230: Blackadder Goes Forth on sävyltään tummempi kuin kolme edellistä Blackadder- sarjaa ja useimmat tilannesarjat, ja se esittää sodanvastaisen viestin. Dialogia leimaa kauttaaltaan satiiriset pohdiskelut sodan luonteesta, sen alkuperästä ja vaikutuksista sodan aikana kärsineisiin sotilaisiin. Ajatus siitä, että sotilaat kärsivät, kun heidän komentajansa pysyivät turvallisen etäällä toimista, viitattiin myös useaan otteeseen, esimerkiksi kun Melchett sanoo Baldrickille: "Älä huolehdi, poikani, jos sinun pitäisi horjua, muista, että kapteeni Darling ja minä ovat takanasi!", johon Blackadder vastaa: "Noin 35 mailia takanasi." Jaksossa "Ruumiillinen rangaistus" kirjekyyhkynen (joka osoittautuu Melchettin lemmikiksi, Speckled Jim) sanomalla: "Kun 50 000 miestä tapetaan viikossa, kuka jää kaipaamaan kyyhkystä?" Tässä jaksossa Blackadder tuomitaan kuolemaan ampumalla teosta, mikä viittaa siihen aikaan voimassa olevien sotalakien mukaan langetettuihin kuolemantuomioihin.
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ellauri284.html on line 245: Viidennessä jaksossa "General Hospital" viitataan toistuvasti Saksan vastaisiin tunteisiin Britanniassa sodan aikana. Kenraali Melchett käskee Blackadderia selvittämään, mikä on huippusalaisten taistelusuunnitelmien vuodon takana, ja kiinnittää sen välittömästi, vaikkakin virheellisesti, "saksalaiseen vakoojaan" (jonka myöhemmin havaitaan olevan yksi heidän omista omistajistaan). Blackadder kuulustelee kapteeni Darlingia, joka kiihkeästi kiistää olevansa vakooja ja sanoo olevansa "yhtä britti kuin kuningatar Victoria ", johon Blackadder vastaa sarkastisesti: "Joten isäsi on saksalainen, olet puoliksi saksalainen ja menit naimisiin saksalaisen kanssa?"1
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ellauri284.html on line 342: Lehdistössä Majurin nimi mainittiin viimeksi tammikuussa, kun YK:ssa ja muissa kansainvälisissä järjestöissä pitkään työskennellyt kapteeni Reijo Raitasaari kertoi, miten suomalaisia YK-miehiä 1970-luvulla houkuteltiin seksillä vieraan vallan agenteiksi.
ellauri284.html on line 357: Poliisimies Raimo Majuri sai Israilin kansalaisuuden ja muutti nimensä juutalaiseksi nimeksi Ram Laor. Majuri oli hyvää pataa Israilin salaisen poliisin MOSSAD:in kanssa ja oli paljastanut heille, että suomalaiset YK-joukot olivat keränneet sotamateriaalia Siinain-erämaan taistelutantereelta ja kuljettaneet ne Suomeen Pääesikunnan tutkittavaksi. Israil ei koskaan suostunut luovuttamaan Majuria Suomeen vaikka Suomen viranomaiset olivat esittäneet heille luovutuspyynnön Majurista. Palveli YK-joukoissa Kyproksella kapteenina kenraali Siilasvuon adjutanttina. Nykysin tuo huumediileri asuu Jerusalemissa Israilissa ja toisella nimellä, eikä hänellä ole Suomeen asiaa, kun on vielä selvittämättömiä asioita. Siellä Johny Liebkindkin piileskeli lakia. Vaan päässyt on Rami pälkähästä. Viimeisten, Ruotsista saatujen kuulumisien mukaan ajelee Hesassa vuorobussia, HKL:n.
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ellauri288.html on line 263: Kielen puhdistus kotikonstein arkirutiineihin. Kielenkaapimia voi ostaa monista luonnontuotekaupoista ja useista apteekeista. Kielenkaavin vie yön aikana kielen pinnalle kertyneet kuona-aineet suusta viemäriin.
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ellauri294.html on line 710: Russell Herman Conwell (15. helmikuuta 1843 – 6. joulukuuta 1925) oli yhdysvaltalainen baptistiministeri, motivoiva puhuja, hyväntekijä, kirjailija, lakimies ja kirjailija. Hänet muistetaan parhaiten Philadelphian Temple Universityn perustajana ja ensimmäisenä presidenttinä, baptistitemppelin pastorina ja inspiroivasta Bald Beaver-luennostaan "Acres of Diamonds". Teoksen keskeinen ajatus on, että mahdollisuutta, saavutusta tai onnea ei tarvitse etsiä muualta kuin Paulo Coelhon tyhmä alkemisti; resurssit kaiken hyvän saavuttamiseen ovat läsnä omassa yhteisössä. Tämän teeman on kehittänyt johdanto-anekdootti, jonka Conwell on luotottanut arabioppaalle, miehestä, joka halusi löytää timantteja niin kovasti, että myi omaisuutensa ja lähti turhaan etsimään niitä. Kotinsa uusi omistaja havaitsi, että rikas timanttikaivos sijaitsi juuri tuolla kiinteistöllä. Conwell käsittelee teemaa esimerkkien avulla menestyksestä, neroudesta, palvelusta tai muista hyveistä, jotka koskevat tavallisia amerikkalaisia, jotka ovat hänen yleisönsä nykyaikana: "kannattaa kaivaa omalla takapihallasi!"
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ellauri299.html on line 179: Yhdysvalloissa vallitseva konkurssilainsäädäntö poikkeaa olennaisesti suomalaisesta. Katso Chapter 13, joka on yksityishenkilöiden tai yhtiöiden velkojen uudelleenjärjestely-lainanhoito-ohjelmamenettely).
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ellauri299.html on line 530: Matthew Desmond, the acclaimed Princeton sociologist and author of Evicted: Poverty and Profit in the American City, thinks that poverty has barely improved in the United States over the past 50 years — and he has a theory why. Laid out in a long essay for the New York Times Magazine that is adapted from his forthcoming book Poverty, by America, Desmond’s theory implicates “exploitation” in the broadest sense, from a decline in unions and worker power to a proliferation of bank fees and predatory landlord practices, all of which combine to keep the American underclass down. Relative poverty in the US has stagnated in the last 40 years.
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ellauri301.html on line 238: On 3 May 1662 she was baptized by a visiting person, minister Petrus Sibelius, in the church inside the Fort de Goede Hoop. The witnesses were Roelof de Man and Pieter van der Stael. On 26 April 1664 she married a Danish surgeon by the name of Peter Havgard, whom the Dutch called Pieter van Meerhof. She was thereafter known as Eva van Meerhof (See Geni/MyHeritage).[clarification needed] She was the first Khoikoi to marry according to Christian customs. There was a little party in the house of Zacharias Wagenaer. In May 1665, they left to the Cape and went to Robben Island, where van Meerhof was appointed superintendent. The family briefly returned to the mainland in 1666 after the birth of Eva´s third child, in order to baptise the baby. Van Meerhof was murdered in Madagascar on 27 February 1668 on an expedition. After the death of her husband Pieter Van Meerhof came the appointment of a new governor, Zacharias Wagenaer. Unlike the governor before him, he held extremely negative views toward the Khoi people, and because at this point the Dutch settlement was secure, he didn´t find a need for Eva as a translator anymore.
ellauri301.html on line 240: She returned to the mainland on 30 September 1668 with her three children. Suffering from alcoholism, she left the Castle in the settlement to be with her family in their kraals. In February 1669 she was imprisoned unjustly for immoral behavior at the Castle and then banished to Robben Island. This was likely the result of the strict anti-alcohol laws the VOC had passed to govern the local population after they introduced higher proof European liquors. One of Van Riebeeck´s nieces, Elizabeth Van Opdorp, adopted Krotoa´s children after she was banished. She returned to the mainland on many occasions, only to find herself once more banished to Robben Island. In May 1673 she was allowed to baptise a child on the mainland. Three of her children survived. She died on 29 July 1674 in the Cape and was buried on 30 September 1674 in the Castle in the Fort. However, roughly a hundred years later, her bones were removed to an unmarked grave.
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ellauri302.html on line 60: One wrote Yiddish to one's mother, for the mothers of those days were not apt to understand anything else. Until S.J. Abrahamowitch was hailed as the father of Jiddisch literature. Followed by Rabinowitch (alias Sholem Aleichem) and Peretz. Sholem Ash sazaa osanottoon alakoiraa kohtaan siinä missä venäläiset mestarit. Yekelin sielu kuten tytärkin on helmiä, jotka tyhmät epäviisaasti heittää sioille.
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ellauri309.html on line 505: William Franklin "Billy" Graham Jr.; 7. marraskuuta 1918 Charlotte, Pohjois-Carolina – 21. helmikuuta 2018 Montreat, Pohjois-Carolina) oli yhdysvaltalainen kristillinen saarnaaja, jonka kirkkokunnallinen tausta oli baptismi. Wilho Pylkkänen ei baptisteista oikein pitänyt, keljuja ohareiden tekijöitä koko porukka. Billy Graham itse kuvasi elämäntehtäväänsä seuraavasti: ”Elämäntehtäväni on auttaa ihmisiä löytämään henkilökohtainen intiimisuhde Jumalaan”. Hänen on arvioitu saarnanneen evankeliumia 210 miljoonalle ihmiselle vuodesta 1947 lähtien. Tämä patriarkka eli lähes 100-vuotiaaxi, mikä osoittaa Jahven erityistä suopeutta Billylle. Eipä kuitenkaan saanut ihan rikki satasta, sen verran oli taivaan herra vittuilumielellä.
ellauri309.html on line 511: Vuonna 1936 Graham jätti isänsä maitotilan ja lähti opiskelemaan Bob Jonesin Collegeen, joka sijaitsi tuolloin Tennesseen Clevelandissa. Opinnot Bob Jonesin Collegessa jäivät kuitenkin yhden lukukauden mittaiseksi oppilaitoksen äärimmäisen fundamentalismin vuoksi. Graham siirtyi opiskelemaan Floridan raamattuinstituuttiin Tampan läheisyyteen. Graham valmistui vuonna 1940 ja hänet asetettiin Eteläisen baptistikonvention pastorin tehtävään. Graham ilmoittautui jatkokoulutukseen Illinoisissa sijaitsevaan Wheaton Collegeen ja tapasi Wheatonissa tulevan vaimonsa, Ruth Bellin. She had been conceived in China in missionary position, unlike a horse. Graham talked his future wife, Ruth, into abandoning her ambition to evangelize in Tibet in favor of staying in the United States to marry him – and that to do otherwise would be "to thwart God's obvious will". After Ruth agreed to marry him, Graham cited the Bible for claiming authority over her, saying, "then I'll do the leading and you do the following".
ellauri309.html on line 513: In June 1943, Graham graduated from Wheaton College with a degree in pithecanthropology. Grahamia on pidetty yhtenä 1900-luvun merkittävimmistä uskonnollisista johtajista, ja verrattu Martin Luther Kingiin. Jäikö Billkin Kingin lailla kiinni fornikointihommista? Ilmeisesti ei. Vai onko arkistot yhä sinetöityjä? Graham did in fact travel with King to the 1965 European Baptist Convention.
ellauri309.html on line 515: Hoover and Sullivan considered King “the most dangerous Negro of the future in this nation”. Armed with salacious archival material from a recent FBI documents release, Garrow has reported about the iconic civil rights leader’s sexual misconduct, ranging from numerous extramarital affairs and solicitation of prostitutes to the allegation that he was present during the violent rape of a Maryland churchgoer. Garrow insists that a fundamental reconsideration of King's reputation is imminent. He describes how King and a handful of Southern Christian Leadership Conference (SCLC) officials checked into Washington DC’s Willard hotel along with “several women ‘parishioners’”. The group met in his room and discussed which women among the parishioners would be suitable for natural and unnatural sex acts, meaning anal and oral, genital being natural. The alleged rapist was Reverend Logan Kearse, a Baptist minister from Baltimore. Reportedly, "Mike" King just stood by with erect cock in hand overseeing the action, like another Kim Yung Il.
ellauri309.html on line 523: Valmistuessaan Wheatonista vuonna 1943 Graham oli kehittänyt kuuluisan sormea heristävän saarnatyylinsä. Graham viesti yksinkertaisesti ja suorasti synnistä ja pelastuksesta, jonka hän välitti tarmokkaasti ja ilman alentuvuutta tyhmille. Graham toimi lyhyen aikaa Western Springsin baptistikirkon pastorina, jonka jälkeen hän ryhtyi kiertäväksi evankelistaksi. Graham liittyi uuden Youth for Christ-järjestön henkilöstöön vuonna 1945 ja toimi vuodesta 1947 Northwestern Bible Collegen johtajana. Grahamin toiminnan keskiössä olivat suuret, kirkkokuntarajat ylittävät, kokoukset, joita kutsutaan nimellä missio tai ristiretki. Niistä saadut palkkiot oli selkeästi parhaimmat. Vuonna 1992 Graham kutsuttiin jopa maailman sulkeutuneimmaksi valtioksi arvioituun Pohjois-Koreaan. Vierailun aikana Billy luonnehti maan johtajaa Kim Il Sungia "Jumalaksi" ja nykyistä pulleaa johtajaa Kim Jong Unia "Jumalan pojaxi". Kim was "a different kind of communist." Graham's early crusades were segregated, but he began adjusting his approach in the 1950s.
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