ellauri100.html on line 159: Based on a detailed study of frontal, dorsal and lateral photographs of 4000 male subjects of college age, a 3 dimensional scheme for describing human physique is formulated. Kretschmer´s constitutional typology is discarded in favor of one based on 3 first order variables or components, endomorphy, mesomorphy, and ectomorphy, each of which is found in an individual physique and indicated by one of a set of 3 numerals designating a somatotype or patterning of these morphological components. Seventy-six different somatotypes are described and illustrated. These somatotypical designations are objectively assigned on the basis of the use of 18 anthropometric indices. Second-order variables also isolated and studied are dysplasia, gynandromorphy, texture and hirsutism. Historical trends in constitutional research are summarized. A detailed description is given of the development of the somatotyping technique combining anthroposcopic and anthropometric methods. Reference is made to somatotyping with the aid of a specially devised machine. Topics discussed include: the choice of variables, morphological scales, a geometrical representation of somatotypes, the independence of components, correlational data, the problem of norms, the modifiability of a somatotype, hereditary and endocrine influences and the relation of constitution to temperament, mental disease, clinical studies, crime and delinquency, and the differential education of children. Descriptive sketches of variants of the ectomorphic components are given. Appendices list tables for somatotyping and a series of drawings of 9 female somatotypes. An annotated bibliography is followed by a more general one. 272 photographs and drawings illustrate the somatotypes. (PsycINFO Database Record (c) 2016 APA, all rights reserved)
ellauri100.html on line 262: Return to D.C.: When asked why, replied “Give a person an opportunity to feed at the public trough and that person will take the opportunity.” Incentives work! Another incentive was the opportunity to criticize analysis (instead of doing it), as an in-house reviewer of technical reports. Notice how I always returned to my masters like a dog after running awaay. It's Peters principle: I had reached my glass ceiling. I just couldn't do anything else. Unfortunately, my position AND PAY deteriorated at each round, until I ended up basically an over-aged proofreader.
ellauri100.html on line 283: In my own life, my jobs have ranged from busing tables to serving as a corporate officer. I have spent time in the company of high-ranking government officials, high-priced and expert lawyers, brilliant scientists and academicians, and talented musicians and artisans.
ellauri100.html on line 289: My personality is more aloof than openly empathic (see “Temperament”, below). Why, I cannot say. I do know that aloofness can be an avoidance mechanism for persons who are too easily overwhelmed by emotion. And I do have an emotional side that I usually avoid exposing to others. Let me just say that my ability to observe the human condition is not dulled by automatic empathy of the kind that I have seen so often in persons whose political views are based on nothing more than raw emotion. Nor am I animated by prolonged adolescent rebellion, guilt, or an inability to advance beyond collegiate leftism. I am self-aware and self-critical to a fault.
ellauri100.html on line 315: The urban riots that followed the murder of Martin Luther King Jr. opened my eyes to the futility of LBJ’s social tinkering. I saw at once that plowing vast sums into a “war” on black poverty would be rewarded with a lack of progress, sullen resentment, and generations of dependency on big brother in Washington. (Regarding the possibility that I am a racial bigot, see the note at the bottom of this page. If you don't care to read that far, yes, I am a racial bigot, and how.)
ellauri100.html on line 545: The scale measures the factual knowledge people possess about politics. We used questions about three broad topics: 1) civics and what the government is and does (e.g. who has the final responsibility to decide if a law is constitutional or not?); 2) public officials or leaders (e.g. who is the current Speaker of the House?); and 3) political parties (e.g. which party is more conservative on a national scale?).
ellauri100.html on line 706: Apricots, strawberries;—
ellauri100.html on line 768: One crawl’d like a snail,
ellauri100.html on line 834: Then flung the emptied rinds away
ellauri100.html on line 852: She pined and pined away;
ellauri100.html on line 890: Tipp’d with gold for awful kings.
ellauri100.html on line 980: Hawking their fruits along the glen:
ellauri100.html on line 985: Her fire away.
ellauri100.html on line 992: It never saw the sun,
ellauri100.html on line 1112: Claw’d with their nails,
ellauri100.html on line 1256: Laura awoke as from a dream,
ellauri100.html on line 1397: The (awesome but not painful) idea that she had not been everything to me. Otherwise I would never have written a work. Since my taking care of her for six months long, she actually had become everything for me, and I totally forgot of ever have written anything at all. I was nothing more than hopelessly hers. Before that she had made herself transparent so that I could write.... Mixing-up of roles. For months long I had been her mother. I felt like I had lost a daughter.
ellauri101.html on line 42: Joseph John Campbell (March 26, 1904 – October 30, 1987) was an American professor of literature at Sarah Lawrence College who worked in comparative mythology and comparative religion. His work covers many aspects of the human experience. Campbell's best-known work is his book The Hero with a Thousand Faces (1949), in which he discusses his theory of the journey of the archetypal hero shared by world mythologies, termed the monomyth.
ellauri101.html on line 48: In 1921, Campbell graduated from the Canterbury School in New Milford, Connecticut. While at Dartmouth College he studied biology and mathematics, but decided that he preferred the humanities. He transferred to Columbia University, where he received a Bachelor of Arts degree in English literature in 1925 and a Master of Arts degree in medieval literature in 1927. At Dartmouth he had joined Delta Tau Delta. An accomplished athlete, he received awards in track and field events, and, for a time, was among the fastest half-mile runners in the world.
ellauri101.html on line 54: In 1934, Campbell accepted a position as Professor of Literature at Sarah Lawrence College. Sarah Lawrence College is a private liberal arts college in Yonkers, New York. The college models its approach to education after the Oxford/Cambridge system of one-on-one student-faculty tutorials. Sarah Lawrence emphasizes scholarship, particularly in the humanities, performing arts, and writing, and places high value on independent study. Originally a women's college, Sarah Lawrence became coeducational in 1968.
ellauri101.html on line 56: In February 2020, Brooklyn native Lawrence V. "Larry" Ray, born Lawrence Grecco, who had resided in his daughter's on-campus apartment at Lawrence College in 2010 after his release from prison, was charged by prosecutors in Manhattan with conspiracy, extortion, sex trafficking, forced labor, and other related offenses, following nearly 10 years of alleged transgressions with students and former students. At a bail hearing held March 2, 2020, an Assistant U.S. Attorney disclosed to the Manhattan federal court that Ray had been arrested while in bed with one of his victims. Bail was denied.
ellauri101.html on line 61: Campbell died at his home in Honolulu, Hawaii, on October 30, 1987, from complications of esophageal cancer. He is buried in O'ahu Cemetery, Honolulu, among many many more grateful dead.
ellauri101.html on line 69: Campbell began identifying the patterns of this monomyth. Over and over again, he was amazed to find this structure in the cultures he studied. He saw the same sequence in many religions including the stories of Gautama Buddha, Moses, and Jesus Christ.
ellauri101.html on line 446: Nike is best known for its use of child labor and sweatshops. Factories contracted by Nike violate minimum wage and overtime laws. 2011 Nike complained that two-thirds of its factories producing Converse products still do not meet the company's standards for worker mistreatment, poor working conditions and exploitation of cheap overseas labor. Knight's son, Matthew, died in a scuba diving accident in El Salvador in 2004. Serve him right.
ellauri101.html on line 475: Steppasin partyy, minä ja mun malis (ahh) nää bad hoes on mun saaliin mä scoreen sen pilluu niinku maalii nää hoes mua vaan vaanii mul on staminaa niinku Cavanii tää ämmä ei kestä mun banaanii mä teen tälle muijalle kawaalis tää muija fiilaa Jarers ja malis
ellauri101.html on line 481: Steppasin partyy, minä ja mun malis (ahh) nää bad hoes on mun saaliin mä scoreen sen pilluu niinku maalii nää hoes mua vaan vaanii mul on staminaa niinku Cavanii tää ämmä ei kestä mun banaanii mä teen tälle muijalle cawaalis tää muija fiilaa Jareers ja malis
ellauri101.html on line 487: Steppasin partyy, minä ja mun malis (ahh) nää bad hoes on mun saaliin mä scoreen sen pilluu niinku maalii nää hoes mua vaan vaanii mul on staminaa niinku Cavanii tää ämmä ei kestä mun banaanii mä teen tälle muijalle kawaalis tää muija fiilaa Jareers ja malis
ellauri101.html on line 503: Kawalis: Somali street slang used in the UK for finessing or fuckin with someone's head for your own advantage. "Yo I'm gonna kawalis him for some weed." "Yo u kawalisd him for £5,000??"
ellauri101.html on line 615: Globally, there is evidence that the average age of pubertal onset among girls has decreased considerably compared to the twentieth century, with implications for their welfare and their future. In addition, adolescents and young adults have higher rates of allergies, higher awareness and diagnoses of mental health problems, and are more likely to be sleep-deprived. In many countries, youths are more likely to have intellectual disabilities and psychiatric disorders than older people. In some European nations, they are facing declining cognitive abilities, especially among the cognitive elites.
ellauri101.html on line 639: Statistical projections from the United Nations in 2019 suggest that, by 2020, the people of Niger would have a median age of 15.2, Mali 16.3, Chad 16.6, Somalia, Uganda, and Angola all 16.7, the Democratic Republic of the Congo 17.0, Burundi 17.3, Mozambique and Zambia both 17.6. (This means that more than half of their populations were born in the first two decades of the twenty-first century.) Benin, Burundi, Ethiopia, Madagascar, Malawi, Nigeria, Tanzania, Zambia, Yemen, and Timor-Leste had a median age of 17 in 2017.
ellauri102.html on line 52: Daniel Yankelovich, Public Opinion Expert and UC San Diego Supporter, Has Died. Dubbed the “dean of American pollsters,” Yankelovich was perhaps best known for starting The New York Times/Yankelovich poll—now known as The New York Times/CBS News poll—and for co-founding the not-for-profit Public Agenda more than 40 years ago. He left a multimillion dollar bequest to endow the Yankelovich Center for Social Science Research. The Yankelovich Center is devoted to using social science to find practical solutions to the nation's most pressing problems. The most pressing problem now as ever is to increase young upward mobility. Yankelovizh was unwavering in his commitment to the American Dream which he saw as a promise to each generation of Americans that they too can improve their circumstances, their lives and gain economic security.
ellauri102.html on line 56: In 1958 he founded the marketing and research firm Daniel Yankelovich, Inc., which was later renamed as Yankelovich, Skelly, & White, Inc., remaining chair till 1986. In 2008, Yankelovich merged with Henley HeadlightVision to create The Futures Company, a planning consultancy that exists under the WPP communications holding company. He also founded The New York Times/Yankelovich Poll, now The New York Times/CBS Poll. In 1976, together with Cyrus Vance, he founded Public Agenda, a nonpartisan group devoted to public opinion and citizen education. Educating the public and forming their public opinion is the key to democracy, viz. κρατεĩν τòν δῆμον, containing the rubble. In 1995 he was awarded the Helen Dinerman Award by the World Association for Public Opinion Research. Fuck these guys are Jews to a man!
ellauri102.html on line 320: Sachs was raised in Oak Park, a suburb of Detroit, Michigan, the son of Joan (née Abrams) and Theodore Sachs, a labor lawyer. His family is Jewish.
ellauri102.html on line 473: The ads were met with so much backlash that some people started to tear the ads down themselves. Despite the backlash, Benetton never withdrew or apologised for the campaign and even went on to win the prestigious Cannes ad festival award.
ellauri102.html on line 509: However, despite the online backlash over the campaign and casting of Kaepernick, Nike reportedly made over $6 billion in sales and saw online sales grow by 31%.
ellauri105.html on line 37: Seija ihmettelee mixi näissä paasauxissa on niin paljon kerrassaan naurettavia juttuja. Sitä pelottaa, eikai tuo ole jo hullun naurua. They're going to take me away, hahaa, hiihii, hahaa. No Koska se on koko poinzi. Sanon kuin Elizabeth Bennetin isä: mitä varten me apinat olemme täällä murheen laaxossa ellemme nauramassa toisille ja joskus (tosin harvemmin) jopa vähän izelle. Naura sinäkin.
ellauri105.html on line 100: In many ways, there was a notable convergence in how Democrats and Republicans saw Biden’s speech: as a breathtakingly ambitious set of proposals to use government as an instrument of social and economic transformation—an unabashed progressive platform unseen from a President in my lifetime. Republicans hated it; Democrats, for the most part, loved it.
ellauri105.html on line 109: My brother-in-law (her brother), Billy, is the antithesis of my wife. He became like a hardened Trump supporter a few years back and then he dove in Q-Anon. In the last 6 months, we discovered that
ellauri105.html on line 469: Oliko se irakilaisten käyttämä venäläinen taistelumyrkky? Amerikkalaisten agent orange tai napalm? Vaiko vaan vanhanaikainen nälistys? Venäläisten sotilaiden nylkeminen elävältä? Kiinalainen kidutus? Drawing and quartering? Käristäminen halstarilla? Hiiskatti tää on tiukka kisa! Kaikki missit ovat nättejä kuin Miss Sweden pageantissa.
ellauri106.html on line 35: Some consider his best novel, My Life as a Man. He was awarded the 2010 National Humanities Medal by President Barack Obama at the White House in 2011. He died of congestive heart failure on May 22, 2018, at age 85. True — he never won the Nobel Prize for literature. D´oh.
ellauri106.html on line 69: From 1958 onwards, the couple lived in New York on the Lower East Side of Manhattan, and in 1959 they spent seven months in Italy on a Guggenheim grant. Upon their return, they both settled in Iowa City, where Roth led the Writers' Workshop at the University of Iowa. The experiences in small-town Iowa far away from the American metropolises flowed into Roth's second novel Letting Go (Other People's Worries), which was published in 1962, but in contrast to Roth's previously published volume of short stories Goodbye, Columbus caused mixed reactions from critics. Stanley Edgar Hyman, for example, criticized weaknesses in the narrative structure of the novel, the two narrative parts of which are only superficially connected, but praised what he saw as "the keenest eye for the details of American life since Sinclair Lewis". Letting Go is also the first novel in which Roth, as in numerous later works, made the writings of his literary predecessors an integral part of the narrative, and is therefore often referred to as Roth's first "Henry James novel".
ellauri106.html on line 78: In the American trilogy, the resurrected alter ego Zuckerman discovers the true identities of the protagonists of a sports idol in American Pastoral ( American Idyll, 1997), a radio star in I Married a Communist ( My Man, the Communist, 1998) and a professor emeritus in The Human Stain ( The Human Blemish, 2000) against the backdrop of changing American eras. American Pastoral was awarded the Pulitzer Prize in 1998 and is considered "a remarkable example of a literary interpretation of the descent of the initially so confident [American] post-war white society into the depths of uncertainty" as a result of the Vietnam War .
ellauri106.html on line 82: The story The Breast (Breast) from the following year, the literature professor David Kepesh transformed in into a female breast, awakens echoes of Franz Kafka, the Roth has for a special devotion among his literary models. The search for Kafka's traces led to his first visit to Prague in 1972, which was followed by annual trips until the author was refused an entry visa in 1977. In Czechoslovakia Roth got to know contemporary Czech literature and was in contact with Ivan Klíma, Milan Kundera and Ludvík Vaculík in particular.
ellauri106.html on line 86: Instead of turning away from reality, Roth responded with satire, which he defined as "moral indignation translated into comic art". Roth's satire often arises from the disparity between ideals and reality, the naive disappointment of his heroes and the disillusionment of the American dream.
ellauri106.html on line 97: In 2000 Saul Bellow proposed Philip Roth to the Swedish Academy for the Nobel Prize for Literature. The accusation that the academy deliberately overlooks Roth's achievements in selecting the Nobel Prize winner each year has been one of the truisms of international feuilletons since the 2000s. According to some critics, the accusation turned out to be justified in 2008, when the chairman of the jury responsible for the Nobel Prize for Literature made public general reservations about North American literature and denied it deserving of an award. Ulrich Greiner summed up Roth's rejection by the Nobel Prize Committee as follows: “The Swedes, however, love authors who help to improve the world. Philip Roth only adds something to their knowledge about what needs work."
ellauri106.html on line 104: He enjoyed a robust childhood and was poplar in high school where he was a bright student but not quite diligent enough in his studies to win a prized full scholarship to Rutgers where he wanted to study law. Roth attended Rutgers University in Newark for a year, then transferred to Bucknell University in Pennsylvania, where he earned a B.A. magna cum laude in English and was elected to Phi Beta Kappa. He received a scholarship to attend the University of Chicago, where he earned an M.A. in English literature in 1955 and briefly worked as an instructor in the university´s writing program. Less prestigious Bucknell University in Pennsylvania was Roth’s fallback school. There he abandoned his vague dreams of becoming a lawyer for the underdog and turned his attention to writing.
ellauri106.html on line 110: Sitä ei oppilaiden sopinut sinutella: teille olen Mr. Roth. Tai ehkä jopa Professor Roth. Vitun maisteri. Phillun olympolla rehvasteli Ari, Hobbes, Mill, Gibbon, Pater, Shaw, Swift, Sir Thomas Browne etc. Muut on tuttuja mutta kekäs tää Browne on?
ellauri106.html on line 128: In a private note about Bloom’s book, Roth asserted, “Another writer my age awaiting a biography and awaiting death (which is worse?) might not care. I do.” Roth put enormous efforts into finding a biographer who could contest Bloom’s account. His first choice was the academic Ross Miller, but the novelist had a falling out with his biographer as the would-be James Boswell resisted the imperious dictates of the modern Dr. Johnson. Roth ended up describing his relationship with Miller as “my third bad marriage.” After unsuccessfully trying to rope in friends such as Hermione Lee and Judith Thurman to tell his life story, Roth settled on Blake Bailey, the author of highly regarded biographies of troubled male American writers, notably Richard Yates and John Cheever.
ellauri106.html on line 152: Mr. Roth, 81, who also taught painting and drawing at his West Loop studio until his health deteriorated in 2007, died of congestive heart failure Wednesday, May 6, at his Chicago home.
ellauri106.html on line 156: Eli Rosenthal, his former roommate at the time, said the two met in a fashion illustrating class. "I looked over at him and I said, 'Wow, this guy can really draw and I want to be like him,'" he said. "He always walked around with a sketch pad. He said it was great for picking up girls."
ellauri106.html on line 177: Roth was far more prolific than either of the novelists he was frequently lumped with—29 full length novels and a dazzling debut novella over nearly 50 years. His output was also more diverse in style and topic than either of the other while reaping critical praise, armloads of awards, and commercial success. Yet at the core of his varied output were common threads—a Jewish identity with which he was not always comfortable but could not deny, a sense of being profoundly American— “if I am not American what am I”—a, a sex drive that was often creepily compulsive, and the world observed by fictional doppelgangers for the author, or sometimes the author himself as a fictional character.
ellauri106.html on line 184: “The comedy is that the real haters of the bourgeois Jews, with the real contempt for their everyday lives, are these complex intellectual giants,” Zuckerman snorts. “They loathe them, and don’t particularly care for the smell of the Jewish proletariat either. All of them full of sympathy suddenly for the ghetto world of their traditional fathers now that the traditional fathers are filed for safekeeping in Beth Moses Memorial Park. When they were alive they wanted to strangle the immigrant bastards to death because they dared to think they could actually be of consequence without ever having read Proust past Swann’s Way. And the ghetto—what the ghetto saw of these guys was their heels: out, out, screaming for air, to write about great Jews like Ralph Waldo Emerson and William Dean Howells. But now that the Weathermen are around, and me and my friends Jerry Rubin and Herbert Marcuse and H. Rap Brown, it’s where oh where’s the inspired orderliness of those good old Hebrew school days? Where’s the linoleum? Where’s Aunt Rose? Where is all the wonderful inflexible patriarchal authority into which they wanted to stick a knife?”
ellauri106.html on line 193: “In 1949, when I was sixteen, I stumbled on Thomas Wolfe, who died at thirty-eight in 1938, and who made numerous adolescents aside from me devotees of literature for life. In Wolfe, everything was heroically outsized, whether it was the voracious appetite for experience of Eugene Gant, the hero of his first two novels, or of George Webber, the hero of his last two. The hero's loneliness, his egocentrism, his sprawling consciousness gave rise to a tone of elegiac lyricism that was endlessly sustained by the raw yearning for an epic existence—for an epic American existence. And, in those postwar years, what imaginative young reader didn't yearn for that?” -- Philip Roth
ellauri106.html on line 202: Sir Gawain and the Green Knight is a late 14th-century Middle English chivalric romance. The author is unknown; the title was given centuries later. It is one of the best known Arthurian stories. It is an important example of a chivalric romance, which typically involves a hero who goes on a quest which tests his prowess.
ellauri106.html on line 203: It describes how Sir Gawain, a knight of King Arthur´s Round Table, accepts a challenge from a mysterious "Green Knight" who dares any knight to strike him with his axe if he will take a return blow in a year and a day. Gawain accepts and beheads him with his blow, at which the Green Knight stands up, picks up his head and reminds Gawain of the appointed time. There is a test involving the lord and the lady of the castle where he is a guest.
ellauri106.html on line 287: Arthur Dimmesdale is a fictional character in the 1850 romance The Scarlet Letter by Nathaniel Hawthorne. A Puritan minister, he has fathered an illegitimate child, Pearl, with Hester Prynne and considers himself unable to reveal his sin.
ellauri106.html on line 288: Next to Hester Prynne herself, Dimmesdale is often considered Hawthorne´s finest character.
ellauri106.html on line 332: In 1840, the family settled in Hamilton, Ohio, where his father oversaw a Whig newspaper and followed Swedenborgianism.
ellauri106.html on line 336: In 1860, he visited Boston and met with writers James T. Fields, James Russell Lowell, Oliver Wendell Holmes, Sr., Nathaniel Hawthorne, Henry David Thoreau, and Ralph Waldo Emerson. He became a personal friend to many of them, including Henry Adams, William James, Henry James, and Oliver Wendell Holmes, Jr.
ellauri106.html on line 388: In a private note about Bloom’s book, Roth asserted, “Another writer my age awaiting a biography and awaiting death (which is worse?) might not care. I do.” Roth put enormous efforts into finding a biographer who could contest Bloom’s account. His first choice was the academic Ross Miller, but the novelist had a falling out with his biographer as the would-be James Boswell resisted the imperious dictates of the modern Dr. Johnson. Roth ended up describing his relationship with Miller as “my third bad marriage.” After unsuccessfully trying to rope in friends such as Hermione Lee and Judith Thurman to tell his life story, Roth settled on Blake Bailey, the author of highly regarded biographies of troubled male American writers, notably Richard Yates and John Cheever.
ellauri106.html on line 485: Chapman herätti paljon huomiota epäsovinnaisella ulkonäöllään ja elämäntavoillaan. Hänellä oli pitkä tumma tukka. Hän pukeutui kahvipapusäkkiin, jossa oli reiät käsille ja jaloille, ja hän kulki yleensä paljain jaloin myös talvella. Hän kantoi mukanaan kivääriä, tomahawkia, veistä ja muita metsurin tarvikkeita. Hänen kerrottiin pitäneen tinapannua hattunaan. Hän ei syönyt lihaa eikä mielellään ratsastanut hevosella, kaatanut puuta tai tappanut kalkkarokäärmettä. Hän nukkui usein ulkosalla. Vaikka hän edistikin tavallaan uudisraivaajien etenemistä intiaanien maille, hän oli myös hyvissä väleissä intiaanien kanssa ja vei heille lääkekasveja.
ellauri106.html on line 621: Mailer was hugely popular at his peak, but now he’s probably best known for that whole stabbing-his-second-wife awkwardness; Updike is regularly derided as “a misogynist”; and Bellow’s female characters are often, at best, thinly drawn, or full-on bitches and shrews. Now, inevitably, it’s Roth’s turn. Roth’s women were either “vicious and alluring” or “virtuous and boring”.
ellauri106.html on line 646: Olin lukenut Conradin Lordi Jimin ja Mauriacin myrkyttäjättären ja Kafkan kirjeen isälleen, olin lukenut Hawthornen Strindbergin ja Sofokleen, ja Freudin teoxia enkä siltikään ymmärtänyt että häpeä, siis lue loukattu izerakkaus, epäonnistunut narsismi, voi painaa ihmisen tällaiseen tilaan.
ellauri107.html on line 34: Tässä albumissa silitellään vielä Peppyä mutta Hayakawan yleisen semantiikan kahdapuollon periaatteen mukaan enempi myötäsukaan. Tai sitten ei.
ellauri107.html on line 108: Mailer's has similarities with Rojack: They both attended Harvard, served in World War II, had an interest in political office, did violence to wife, walked narrow ledges, and appeared on talk shows. Mailer seems to have drawn on his stabbing his second wife Adele Morales in Rojack's murdering of his wife Deborah. Mailer did not deny these similarities, but stated:
ellauri107.html on line 114: Rojack vomits over the balcony at a party and considers suicide. Rojack has sex with Ruta in her room. Later Rojack sees Cherry again. He is drawn to her. She and Rojack flirt and kiss. They have sex, and after emptying the load Rojack realizes he has fallen in love with her. Rojack goes back to Cherry and they make love. Cherry tells her life story viz her finally having a vaginal orgasm with Rojack. Rojack and nigger Shago fight. He returns to Cherry's only to find out from Roberts she has been killed. No more vaginal orgasms from her. Rojack travels to Las Vegas where he wins big at the tables, paying off all his debts. He imagines speaking with Cherry in Heaven before he heads south to Guatemala and the Yucatán. Y asi finaliza esta historia.
ellauri107.html on line 148: Twelve years ago I saw him through his last love. A young person less than half his age whose family strongly disapproved of the association and who evidently grew to disapprove of it herself. It was a trauma that might have plowed Philip under and that he told aslant in Exit Ghost, the novel dedicated to me (!). A couple of failed attempts at courtship followed, boring and painful for the women involved. Then he closed the door on heteroerotic life entirely. He’d learned how to be an elderly gentleman who behaves correctly. He joined the ranks of the impotent.
ellauri107.html on line 165: Oliskohan sattumaa, että Pepun alter egon Zuckermannin etunimi on Nathan ja Pepun isän etunimi Herman? Niinko Nathaniel Hawthorne ja sen pyllynnuolija Herman Melville? Tämmönen sateenkaarenvärinen diatriibi löytyi tästä Hawthorne-Melville imbgrogliosta:
ellauri107.html on line 169: Nathaniel Hawthorne (July 4, 1804 – May 19, 1864) was an American novelist, dark romantic, and short story writer. His works often focus on history, morality, and religion.
ellauri107.html on line 171: He was born in 1804 in Salem, Massachusetts, to Nathaniel Hathorne and the former Elizabeth Clarke Manning. His ancestors include John Hathorne, the only judge from the Salem witch trials who never repented his involvement in the witch hunt. He entered Bowdoin College in 1821, was elected to Phi Beta Kappa in 1824, and graduated in 1825. He published his first work in 1828, the novel Fanshawe; he later tried to suppress it, feeling that it was not equal to the standard of his later work.[2] He published several short stories in periodicals, which he collected in 1837 as Twice-Told Tales. The next year, he became engaged to Sophia Peabody. He worked at the Boston Custom House and joined Brook Farm, a transcendentalist community, before marrying Peabody in 1842. The couple moved to The Old Manse in Concord, Massachusetts, later moving to Salem, the Berkshires, then to The Wayside in Concord. The Scarlet Letter was published in 1850, followed by a succession of other novels. A political appointment as consul took Hawthorne and family to Europe before their return to Concord in 1860. Hawthorne died on May 19, 1864, and was survived by his wife and their three children.
ellauri107.html on line 173: Much of Hawthorne's writing centers on New England, many works featuring moral metaphors with an anti-Puritan inspiration. His fiction works are considered part of the Romantic movement and, more specifically, dark romanticism. His themes often center on the inherent evil and sin of humanity, and his works often have moral messages and deep psychological complexity. His published works include novels, short stories, and a biography of his college friend Franklin Pierce, the 14th President of the United States.
ellauri107.html on line 177: David Kesterson of North Texas State University delivered his lecture “Hawthorne and Melville” at the Phillips Library on September 23, 2000, giving the website one of its finest pieces of scholarship. Here are some excerpts from his talk:
ellauri107.html on line 179: The zenith of [Hawthorne and Melville’s] relationship was reached . . . when Moby-Dick was published in middle November of 1851 and was dedicated to Hawthorne [“To Nathaniel Hawthorne: In token of my admiration for his genius”]. Hawthorne’s letter to Melville [at the time], like most of those to his friend, has not been preserved, but Melville’s answer on November 17 . . . speaks of the effect Hawthorne’s letter had upon him, in terms characteristic of his impassioned utterances:
ellauri107.html on line 181: I felt pantheist then—your heart beat in my ribs and mine in yours, and both in God’s. . . . Whence come you, Hawthorne? By what right do you drink from my flagon of life? And when I put it to my lips—lo, they are yours and not mine. . . . Hence this infinite fraternity of feeling. . . . Ah! It’s a long stage, and no inn in sight, and night coming, and the body cold. But with you for a passenger, I am content and can be happy. . . .
ellauri107.html on line 183: As [Arlin]Turner says in analyzing this letter, “[Melville] was aware, it can be assumed, of the inclusiveness and interwoven imagery of his letter, and no less aware of the meaning behind the imagery. The same awareness can be assumed on the part of Hawthorne”. Edwin Haviland Miller, who interprets Melville’s affection for Hawthorne as in part sexual, says that in this passage, “the most ardent and doubtlessly one of the most painful he was ever to write, he candidly and boldly laid bare his love”. Miller goes on to say that “when Hawthorne retreated from Lenox, he retreated from Melville. How Hawthorne felt his reticences keep us from knowing, but his friend wrestled with the problems and nature of the relationship almost until the end of his life”. Turner says only that “there is evidence through the remaining forty years of Melville’s life that he thought he had been rebuffed by Hawthorne, and that he felt a genuine regret for his loss.”
ellauri107.html on line 185: Kesterson also includes a famous published Melvillian reference to Hawthorne that is at least as filled with sexual imagery as the verse of Walt Whitman. It is in the . . .
ellauri107.html on line 187: suggestive panegyric [in his 1850 review of Hawthorne’s Mosses from an Old Manse], [that] Melville writes . . . “already I feel that this Hawthorne has dropped germinous seeds into my soul. He expands and deepens down, the more I contemplate him; and further and further, shoots his strong New England roots in the hot soil of my Southern soul”.
ellauri107.html on line 189: Hawthorne had also given Melville a positive book review but characteristically expressed it with ambiguity. As Kesterson says,
ellauri107.html on line 191: . . . Hawthorne liked [Melville’s novel Typee], observing [in 1846] that . . . Melville has “that freedom of view—it would be too harsh to call it laxity of principle—which renders him tolerant of codes of morals that may be little in accordance with our own; a spirit proper enough to a young and adventurous sailor . . .”
ellauri107.html on line 193: Hawthorne is much more explicit in regard to same sex relationships and perhaps alludes to Melville’s wooing of him in his 1852 novel The Blithedale Romance. In excerpting that work for the website, I introduced it as follows:
ellauri107.html on line 195: In the following excerpts from Hawthorne's The Blithedale Romance, the Hawthorne-like character, poet and narrator Miles Coverdale, and the Melville-like character, passionate monomaniac Hollingsworth suggest Melville's influence on the novel. The first person narrator, a young man who joins a major enterprise with mostly adventure-seeking motives, certainly calls to mind narrator Ishmael in Melville's Moby-Dick. The dark and brawny Hollingsworth, bearing a physical resemblance to Melville, cares for Coverdale and seeks his partnership, moreover, in an intensity that seems to parallel Melville's evident affection for and desire for intimacy with Hawthorne. The sharp, mysterious break in the relationships between the two authors and the fictional pair constitute yet another likeness.
ellauri107.html on line 208: Coverdale declares, "I loved Hollingsworth, as has already been enough expressed." He adds, "If . . .[Priscilla] thought him beautiful, it was no wonder. I often thought him so, with the expression of tender, human care, and gentlest sympathy . . . ." And in Hawthorne's most explicitly homoerotic allusion, Coverdale notes, "the footing, on which we all associated at Blithedale, was widely different from that of conventional society. While inclining us to the soft affections of the Golden Age, it seemed to authorize any individual, of either sex, to fall in love with any other, regardless of what would elsewhere be judged suitable and prudent."
ellauri107.html on line 212: Coverdale concludes the tale of Zenobia's hopeless love for Hollingsworth and enigmatically adds, "It suits me not to explain what was the analogy that I saw, or imagined, between Zenobia's situation and mine; nor, I believe, will the reader detect this one secret, hidden beneath many a revelation which perhaps concerned me less."
ellauri107.html on line 214: Actually, the reader would have to be remarkably obtuse not to recognize the sexual tension between Coverdale and Hollingsworth. If only we could know what Melville thought when he read it! Certainly, Melville was aware that Brook Farm in Roxbury, Massachusetts, which Blithedale represents, had enjoyed the company of Hawthorne as a communal society member for most of 1841. Perhaps he also knew that substantial portions of Coverdale’s first person narration are taken directly from Hawthorne’s Brook Farm journals, and he would certainly know better than we the extent to which the novel may also represent allusions to Hawthorne’s and his experiences together during the year before the publication of Blithedale.
ellauri107.html on line 216: Let me return briefly to Dr. Kesterson for his observation of the circumstances surrounding the creation of Moby-Dick. He notes . . . (Creation of Moby DICK! A dead giveaway! Tästä on jo ollut puhetta.)
ellauri107.html on line 218: The major occurrence in Melville’s life . . . during the writing of Moby-Dick was the growing friendship with Nathaniel Hawthorne . . . . We are reminded that throughout the fall and winter of 1850, and summer of 1851, Hawthorne and Melville were visiting and writing to each other. . Hawthorne encapsulating their conversation [of August 1, 1851] by writing in his journal: “Melville and I had a talk about time and eternity, things of this world and of the next, and books, and publishers, and all possible and impossible matters, that lasted pretty deep into the night . . . .”
ellauri107.html on line 220: [A Tanglewood Tale] dramatizes the developing friendship of Nathaniel Hawthorne and Herman Melville during the 1850-1851 period when both authors resided in Berkshire County, Massachusetts. In spite of their strong attraction to each other, they become estranged by fundamental differences. Puritan-in-spite-of himself Hawthorne is pressed too far when worldly former whaler Melville becomes explicit about shipboard liaisons with fellow sailors. Though the play suggests Hawthorne is curious about same sex relations, the reserved New Englander flees Melville and the Berkshires rather than pursue the subject.
ellauri107.html on line 222: Melville’s concluding words are from his “Monody,” a poem that is thought to express his deep personal loss when learning of Hawthorne’s death in 1864:
ellauri107.html on line 236: Melville alludes to a guy named Billy Budd to Hawthorne’s short story “The Birthmark” and draws parallelograms between the two authors in regard to their interests in the relative good and evil sides of the front and back. Here is the portion that relates most clearly to the two authors’ relationship:
ellauri107.html on line 244: Claggart’s repressed, closeted attraction to Billy finds parallels with some interpretations of Hawthorne’s evident spurning of Melville’s too intimate attentions and Hawthorne’s character in The Blithedale Romance Coverdale’s similar rejection of the invitation from Holingsworth to be his “friend of friends, forever.” For Melville, Hawthorne’s Arthur Dimmesdale’s agonizing acknowledgement of adultery must have seemed a stunning parallel with what later generations would term “coming out of the closet.” Whether Hawthorne himself were a closeted gay man, it is clear that Melville was relatively open in his affections for the senior author and that those affections were somehow turned away and seem to have left a wound that never fully healed. The evils of the closet constitute a subtext in Billy Budd that may well have brought to its author’s mind the sad sundering of his closeness with Nathaniel Hawthorne.
ellauri107.html on line 366: Hawthornen tapaisia ihmisiä, viisaita vainajia. Hiljaisuus korkoa korolle kasvavana omaisuutena. Siinä mies joka osasi panna töpinäxi. 3 gallonaa luomumaitoa. Tietämätön hengen syvyyxistä. Kuoleman ahistuxen aikaansaama sexuaalinen kaipaus. Jyrkät jenkkiposkipäät ja leuka ja pitkä ehdottoman naisellinen kaula. Siitä näki kuinka leikkisä hiän osasi olla. Vaikka lukutaidoton ja totaalisen erilainen kuin hiäntä Viagran voimalla bylsivä sivistynyt proffa jonka isoon päähän mahtui kahden kuolleen kielen sanakirjat.
ellauri107.html on line 368: Alkaa näyttää tosiaan ettää Faunia on nuorimies, ja Fläkki on sen herrasmies reikäperse "Ralph". Mannin Aschenbachiin ja Tadzioon koko ajan vinkataan. Ja Hawthorne, selvä pyy! Valkoinen valas pyrkii veneeseen. Tämä vielä:
ellauri107.html on line 398: He’s a supernova of sin, or a Roman candle, or a fire cracker at the very least, blazing away in Roth’s virtuoso paragraphs; blinding us with his astonishing misogyny, his exponential misanthropy, his audacious nihilism.
ellauri107.html on line 402: In crisis over whether he’s a man or nuts. I'd say nuts. He is a sexual extremist and erotomaniac, a sociopath and wannabe paedophile, rummaging in the knicker drawer of his best friend’s teenage daughter. A habitual liar, a graveyard onanist, a childless despiser of families and couples; a joyous micturator over all laughter, hope, goodness and wholesomeness (a peculiarly American obsession: see also David Lynch), Sabbath entertains us with his negativity.
ellauri107.html on line 408: So why do we put up with him? (Sabbath? No I mean Roth.) Are we just drawn by the villainous? Who "we"? Speak for yourself motherfucker. Whose name was Jude Cook. Översatt på svenska: judekuk. Phil had good reason to be afraid of the judgment day.
ellauri107.html on line 414: Babbitt (1922), by Sinclair Lewis, is a satirical novel about American culture and society that critiques the vacuity of middle class life and the social pressure toward conformity. The controversy provoked by Babbitt was influential in the decision to award the Nobel Prize in Literature to Lewis in 1930.
ellauri107.html on line 418: In Babbitt (1922), Sinclair Lewis created a living and breathing man with recognizable hopes and dreams, not a caricature. To his publisher, Lewis wrote: “He is all of us Americans at 46, prosperous, but worried, wanting — passionately — to seize something more than motor cars and a house before it's too late.” George F. Babbitt's mediocrity is central to his realism; Lewis believed that the fatal flaw of previous literary representations of the American businessman was in portraying him as “an exceptional man.”
ellauri107.html on line 438: Myra Babbitt—Mrs. George F. Babbitt—was definitely mature. She had creases from the corners of her mouth to the bottom of her chin, and her plump neck bagged. But the thing that marked her as having passed the line was that she no longer had reticences before her husband, and no longer worried about not having reticences. She was in a petticoat now, and corsets which bulged, and unaware of being seen in bulgy corsets. She had become so dully habituated to married life that in her full matronliness she was as sexless as an anemic nun. She was a good woman, a kind woman, a diligent woman, but no one, save perhaps Tinka her ten-year-old, was at all interested in her or entirely aware that she was alive.
ellauri107.html on line 448: “Lots of news. Terrible big tornado in the South. Hard luck, all right. But this, say, this is corking! Beginning of the end for those fellows! New York Assembly has passed some bills that ought to completely outlaw the socialists! And there's an elevator-runners' strike in New York and a lot of college boys are taking their places. That's the stuff! And a mass-meeting in Birmingham's demanded that this Mick agitator, this fellow De Valera, be deported. Dead right, by golly! All these agitators paid with German gold anyway. And we got no business interfering with the Irish or any other foreign government. Keep our hands strictly off. And there's another well-authenticated rumor from Russia that Lenin is dead. That's fine. It's beyond me why we don't just step in there and kick those Bolshevik cusses out.”
ellauri107.html on line 466: He serenely believed that the one purpose of the real-estate business was to make money for George F. Babbitt. True, it was a good advertisement at Boosters' Club lunches, and all the varieties of Annual Banquets to which Good Fellows were invited, to speak sonorously of Unselfish Public Service, the Broker's Obligation to Keep Inviolate the Trust of His Clients, and a thing called Ethics, whose nature was confusing but if you had it you were a High-class Realtor and if you hadn't you were a shyster, a piker, and a fly-by-night. These virtues awakened Confidence, and enabled you to handle Bigger Propositions. But they didn't imply that you were to be impractical and refuse to take twice the value of a house if a buyer was such an idiot that he didn't jew you down on the asking-price.
ellauri107.html on line 469: He had, with indignation at the criticism of Zenith, skimmed through a report in which the notorious pessimist Seneca Doane, the radical lawyer, asserted that to throw boys and young girls into a bull-pen crammed with men suffering from syphilis, delirium tremens, and insanity was not the perfect way of educating them. He had controverted the report by growling, “Folks that think a jail ought to be a bloomin' Hotel Thornleigh make me sick. If people don't like a jail, let 'em behave 'emselves and keep out of it. Besides, these reform cranks always exaggerate.” That was the beginning and quite completely the end of his investigations into Zenith's charities and corrections; and as to the “vice districts” he brightly expressed it, “Those are things that no decent man monkeys with. Besides, smatter fact, I'll tell you confidentially: it's a protection to our daughters and to decent women to have a district where tough nuts can raise cain. Keeps 'em away from our own homes.”
ellauri107.html on line 473: But Babbitt was virtuous. He advocated, though he did not practise, the prohibition of alcohol; he praised, though he did not obey, the laws against motor-speeding; he paid his debts; he contributed to the church, the Red Cross, and the Y. M. C. A.; he followed the custom of his clan and cheated only as it was sanctified by precedent; and he never descended to trickery—though, as he explained to Paul Riesling:
ellauri107.html on line 474: “Course I don't mean to say that every ad I write is literally true or that I always believe everything I say when I give some buyer a good strong selling-spiel. You see—you see it's like this: In the first place, maybe the owner of the property exaggerated when he put it into my hands, and it certainly isn't my place to go proving my principal a liar! And then most folks are so darn crooked themselves that they expect a fellow to do a little lying, so if I was fool enough to never whoop the ante I'd get the credit for lying anyway! In self-defense I got to toot my own horn, like a lawyer defending a client—his bounden duty, ain't it, to bring out the poor dub's good points? Why, the Judge himself would bawl out a lawyer that didn't, even if they both knew the guy was guilty! But even so, I don't pad out the truth like Cecil Rountree or Thayer or the rest of these realtors. Fact, I think a fellow that's willing to deliberately up and profit by lying ought to be shot!”
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.
ellauri107.html on line 482: “Good hunch!” said Finkelstein, while even the learned Professor Pumphrey, a bulbous man with a pepper-and-salt cutaway and a pipe-organ voice, commented, “That makes a dandy accessory. Cigar-lighter gives tone to the dashboard.”
ellauri107.html on line 486: I saw that look (Loiri and E.S. at the latrine)
ellauri107.html on line 487: They grinned and went into the Neronian washroom, where a line of men bent over the bowls inset along a prodigious slab of marble as in religious prostration before their own images in the massy mirror. Voices thick, satisfied, authoritative, hurtled along the marble walls, bounded from the ceiling of lavender-bordered milky tiles, while the lords of the city, the barons of insurance and law and fertilizers and motor tires, laid down the law for Zenith; announced that the day was warm-indeed, indisputably of spring; that wages were too high and the interest on mortgages too low; that Babe Ruth, the eminent player of baseball, was a noble man; and that “those two nuts at the Climax Vaudeville Theater this week certainly are a slick pair of actors.”
ellauri107.html on line 514: “I'll tell you why you have to study Shakespeare and those. It's because they're required for college entrance, and that's all there is to it! Personally, I don't see myself why they stuck 'em into an up-to-date high-school system like we have in this state. Be a good deal better if you took Business English, and learned how to write an ad, or letters that would pull. But there it is, and there's no talk, argument, or discussion about it! Trouble with you, Ted, is you always want to do something different! If you're going to law-school—and you are!—I never had a chance to, but I'll see that you do—why, you'll want to lay in all the English and Latin you can get.”
ellauri107.html on line 515: “Oh punk. I don't see what's the use of law-school—or even finishing high school. I don't want to go to college 'specially. Honest, there's lot of fellows that have graduated from colleges that don't begin to make as much money as fellows that went to work early. Old Shimmy Peters, that teaches Latin in the High, he's a what-is-it from Columbia and he sits up all night reading a lot of greasy books and he's always spieling about the 'value of languages,' and the poor soak doesn't make but eighteen hundred a year, and no traveling salesman would think of working for that. I know what I'd like to do. I'd like to be an aviator, or own a corking big garage, or else—a fellow was telling me about it yesterday—I'd like to be one of these fellows that the Standard Oil
ellauri107.html on line 518: He snatched from the back of his geometry half a hundred advertisements of those home-study courses which the energy and foresight of American commerce have contributed to the science of education. The first displayed the portrait of a young man with a pure brow, an iron jaw, silk socks, and hair like patent leather. Standing with one hand in his trousers-pocket and the other extended with chiding forefinger, he was bewitching an audience of men with gray beards, paunches, bald heads, and every other sign of wisdom and prosperity. Above the picture was an inspiring educational symbol—no antiquated lamp or torch or owl of Minerva, but a row of dollar signs. The text ran:
ellauri107.html on line 556: Aunt Maud and Kate return to London while Densher remains with Milly. Unfortunately, the dying girl learns from a former suitor of Kate's about the plot to get her money. She withdraws from Densher and her condition deteriorates. Densher sees her one last time before he leaves for London, where he eventually receives news of Milly's death. Milly does leave him a large amount of money despite everything. But Densher does not accept the money, and he will not marry Kate unless she also refuses the bequest. Conversely, if Kate chooses the money instead of him, Densher offers to make the bequest over to her in full. The lovers part on the novel's final page with a cryptic exclamation from Kate: "We shall never be again as we were!"
ellauri108.html on line 123: By the movement's fourth decade, the desire for physical repatriation to Africa had declined among Rastas, a change influenced by observation of the 1983–1985 famine in Ethiopia. Rather, many Rastas saw the idea of returning to Africa in a metaphorical sense, entailing the restoration of their pride and self-confidence as people of black African descent. The term "liberation before repatriation" began to be used within the movement. Some Rastas seek to transform Western society so that they may more comfortably live within it rather than seeking to move to Africa. There are nevertheless many Rastas who continue to emphasise the need for physical resettlement of the African diaspora in Africa.
ellauri108.html on line 131: Rastafari promotes the idea of "living naturally", in accordance with what Rastas regard as nature's laws. It endorses the idea that Africa is the "natural" abode of black Africans, a continent where they can live according to African culture and tradition and be themselves on a physical, emotional, and intellectual level. Practitioners believe that Westerners and Babylon have detached themselves from nature through technological development and thus have become debilitated, slothful, and decadent. Some Rastas express the view that they should adhere to what they regard as African laws rather than the laws of Babylon, thus defending their involvement in certain acts which may be illegal in the countries that they are living in. In emphasising this Afrocentric approach, Rastafari expresses overtones of black nationalism.
ellauri108.html on line 133: Some Rastas have promoted activism as a means of achieving socio-political reform, while others believe in awaiting change that will be brought about through divine intervention in human affairs. In Jamaica, Rastas typically do not vote, derogatorily dismissing politics as "politricks", and rarely involve themselves in political parties or unions. The Rasta tendency to believe that socio-political change is inevitable opens the religion up to the criticism from the political left that it encourages adherents to do little or nothing to alter the status quo. Other Rastas do engage in political activism; the Ghanaian Rasta singer-songwriter Rocky Dawuni for instance was involved in campaigns promoting democratic elections, while in Grenada, many Rastas joined the People's Revolutionary Government formed in 1979.
ellauri108.html on line 139: As it existed in Jamaica, Rastafari did not promote monogamy. Rasta men are permitted multiple female sex partners, while women are expected to reserve their sexual activity for one male partner. Marriage is not usually formalised through legal ceremonies but is a common-law affair, although many Rastas are legally married. Rasta men refer to their female partners as "queens", or "empresses", while the males in these relationships are known as "kingmen". Rastafari places great importance on family life and the raising of children, with reproduction being encouraged. The religion emphasises the place of men in child-rearing, associating this with the recovery of African manhood. Women often work, sometimes while the man raises the children at home. Rastafari typically rejects feminism, although since the 1970s growing numbers of Rasta women have called for greater gender equity in the movement. The scholar Terisa E. Turner for instance encountered Kenyan feminists who were appropriating Rastafari content to suit their political agenda. Some Rasta women have challenged gender norms by wearing their hair uncovered in public and donning trousers.
ellauri108.html on line 170: 1968 saw the development of reggae in Jamaica, a musical style typified by slower, heavier rhythms than ska and the increased use of Jamaican Patois. Like calypso, reggae was a medium for social commentary, although it demonstrated a wider use of radical political and Rasta themes than were previously present in Jamaican popular music. Reggae artists incorporated Rasta ritual rhythms, and also adopted Rasta chants, language, motifs, and social critiques. Songs like The Wailers' "African Herbsman" and Peter Tosh's "Legalize It" referenced cannabis use, while tracks like The Melodians' "Rivers of Babylon" and Junior Byles' "Beat Down Babylon" referenced Rasta beliefs in Babylon. Reggae gained widespread international popularity during the mid-1970s, coming to be viewed by black people in many different countries as music of the oppressed. Many Rastas grew critical of reggae, believing that it had commercialised their religion. Although reggae contains much Rastafari symbolism, and the two are widely associated, the connection is often exaggerated by non-Rastas. Most Rastas do not listen to reggae music, and reggae has also been utilised by other religious groups, such as Protestant Evangelicals. Out of reggae came dub music; dub artists often employ Rastafari terminology, even when not Rastas themselves.
ellauri108.html on line 177: Rastas often make use of the colours red, black, green, and gold. Red, gold, and green were used in the Ethiopian flag, while, prior to the development of Rastafari, the Jamaican black nationalist activist Marcus Garvey had used red, green, and black as the colours for the Pan-African flag representing his United Negro Improvement Association. According to Garvey, the red symbolised the blood of martyrs, the black symbolised the skin of Africans, and the green represented the vegetation of the land, an interpretation endorsed by some Rastas. The colour gold is often included alongside Garvey's three colours; it has been adopted from the Jamaican flag, and is often interpreted as symbolising the minerals and raw materials which constitute Africa's wealth. Rastas often paint these colours onto their buildings, vehicles, kiosks, and other items, or display them on their clothing, helping to distinguish Rastas from non-Rastas and allowing adherents to recognise their co-religionists. As well as being used by Rastas, the colour set has also been adopted by Pan-Africanists more broadly, who use it to display their identification with Afrocentricity; for this reason it was adopted on the flags of many post-independence African states. Rastas often accompany the use of these three or four colours with the image of the Lion of Judah, also adopted from the Ethiopian flag and symbolizing Haile Selassie.
ellauri108.html on line 182: Rastas seek to produce food "naturally", eating what they call ital, or "natural" food. This is often grown organically, and locally. Most Rastas adhere to the dietary laws outlined in the Book of Leviticus, and thus avoid eating pork or crustaceans. Other Rastas remain vegetarian, or vegan, a practice stemming from their interpretation of Leviticus. Many also avoid the addition of additives, including sugar and salt, to their food. Rasta dietary practices have been ridiculed by non-Rastas; in Ghana for example, where food traditionally includes a high meat content, the Rastas' emphasis on vegetable produce has led to the joke that they "eat like sheep and goats". In Jamaica, Rasta practitioners have commercialised ital food, for instance by selling fruit juices prepared according to Rasta custom.
ellauri108.html on line 193: The wearing of dreadlocks has contributed to negative views of Rastafari among non-Rastas, many of whom regard it as wild and unattractive. Dreadlocks remain socially stigmatised in many societies; in Ghana for example, they are often associated with the homeless and mentally ill, with such associations of marginality extending onto Ghanaian Rastas. In Jamaica during the mid-20th century, teachers and police officers used to forcibly cut off the dreads of Rastas. In various countries, Rastas have since won legal battles ensuring their right to wear dreadlocks: in 2020, for instance, the High Court of Malawi ruled that all public schools must allow their students to wear dreadlocks.
ellauri108.html on line 197: Rastafari owed much to intellectual frameworks arising in the 19th and early 20th centuries. One key influence on Rastafari was Christian Revivalism, with the Great Revival of 1860–61 drawing many Afro-Jamaicans to join churches. Increasing numbers of Pentecostal missionaries from the United States arrived in Jamaica during the early 20th century, climaxing in the 1920s.
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 218: At the invitation of Jamaica's government, Haile Selassie visited the island for the first time on 21 April 1966, with thousands of Rastas assembled in the crowd waiting to meet him at the airport. The event was the high point of their discipleship for many of the religion's members. Over the course of the 1960s, Jamaica's Rasta community underwent a process of routinisation, with the late 1960s witnessing the launch of the first official Rastafarian newspaper, the Rastafarian Movement Association's Rasta Voice. The decade also saw Rastafari develop in increasingly complex ways, as it did when some Rastas began to reinterpret the idea that salvation required a physical return to Africa, instead interpreting salvation as coming through a process of mental decolonisation that embraced African approaches to life.
ellauri108.html on line 223: Reggae musician Bob Marley did much to raise international awareness of the Rastafari movement in the 1970s.
ellauri108.html on line 231: The mid-1990s saw a revival of Rastafari-focused reggae associated with musicians like Anthony B, Buju Banton, Luciano, Sizzla, and Capleton. From the 1990s, Jamaica also witnessed the growth of organised political activity within the Rasta community, seen for instance through campaigns for the legalisation of cannabis and the creation of political parties like the Jamaican Alliance Movement and the Imperial Ethiopian World Federation Incorporated Political Party, none of which attained more than minimal electoral support. In 1995, the Rastafari Centralization Organization was established in Jamaica as an attempt to organise the Rastafari community.
ellauri108.html on line 262: Barrett described Rastafari as "the largest, most identifiable, indigenous movement in Jamaica." In the mid-1980s, there were approximately 70,000 members and sympathisers of Rastafari in Jamaica. The majority were male, working-class, former Christians aged between 18 and 40. In the 2011 Jamaican census, 29,026 individuals identified as Rastas. Jamaica's Rastas were initially entirely from the Afro-Jamaican majority, and although Afro-Jamaicans are still the majority, Rastafari has also gained members from the island's Chinese, Indian, Afro-Chinese, Afro-Jewish, mulatto, and white minorities. Until 1965 the vast majority were from the lower classes, although it has since attracted many middle-class members; by the 1980s there were Jamaican Rastas working as lawyers and university professors. Jamaica is often valorised by Rastas as the fountain-head of their faith, and many Rastas living elsewhere travel to the island on pilgrimage.
ellauri108.html on line 299: As a survivor of genocide in Zimbabwe who went on to build a career as a human rights activist and lawyer on three continents, Moyo was seen not only as an impeccable hire to carry on the museum’s vision but also as a bearer of racial progress for the Jewish community as many of its institutions attempt to increase their diversity. She pledged to use her position to fight racism, especially in the wake of last year’s Black Lives Matter protests.
ellauri108.html on line 307: “I saw a presentation from the center about bail bonds and I’m thinking, What does that have to do with Holocaust education? We donate to anything that helps educate people about the horrors of the Holocaust as long as it is apolitical. What does some coons getting shot just because they´re black have to do with it? Us jews count as white in America, for crissake!
ellauri108.html on line 379: Solomons hubris, his tragic flaw, is the meat and bone of the Ethiopian bible, the Kebra Nagast, which, translated, is the glory of the kings. In this work, unlike the King James' bible, we see King Solomon struggling with his own mortality. Bayna-Lehkem, or David, as he is called by Solomon because of likeness to the boy's grandfather, King David, is a man of virtue who will extend his glory to Ethiopia. So, Solomon's weakness for women, which brings about his dissolution, gives him the thing he is truly seeking: a son to walk his own footsteps, like Shakespeare's Hamnet, a son wiser, by dint of his virtue, than himself. A son wiser than himself, that sounds rather like a stone too big to both create and throw. Solomon is disinherited by the lord when he marries the daughter of the Pharaoh and worships her golden insect idols. A hairy spider on its back. For this he is punished severely. We discern his absolute nihilism. His ultimate disillusionment. Knowledge is nothing but sorrow. He that increaseth knowledge increaseth sorrow. In the bitter nutmeat of the Ecclesiastes. Who was the mother? Of course, Queen Sheba. She was, by all reports, black.
ellauri108.html on line 420: But as King Nebuchadnezzar peered into the furnace, he marveled at what he saw:
ellauri108.html on line 432: Who was the fourth man Nebuchadnezzar saw in the flames? Was it Daniel? Naah, he was out of it. Bible scholars believe he was either an angel or a manifestation of Christ. Regardless, his appearance was miraculous, a heavenly bodyguard sent by God to protect Shadrach, Meshach, and Abednego during their intense time of need.
ellauri108.html on line 481: By the movement's fourth decade, the desire for physical repatriation to Africa had declined among Rastas, a change influenced by observation of the 1983–1985 famine in Ethiopia. Rather, many Rastas saw the idea of returning to Africa in a metaphorical sense, entailing the restoration of their pride and self-confidence as people of black African descent.
ellauri109.html on line 276: In March 2017, Searle became the subject of sexual assault allegations. The Los Angeles Times reported: "A new lawsuit alleges that university officials failed to properly respond to complaints that John Searle, an 84-year-old renowned philosophy professor, sexually assaulted his 24-year-old research associate last July and cut her pay when she rejected his advances." The case brought to light several earlier complaints against Searle, on which Berkeley allegedly had failed to act.
ellauri109.html on line 278: The lawsuit, filed in a California court on March 21, 2017, sought damages both from Searle and from the Regents of the University of California as his employers. It also claims that Jennifer Hudin, the director of the John Searle Center for Social Ontology, where the complainant had been employed as an assistant to Searle, has stated that Searle "has had sexual relationships with his students and others in the past in exchange for academic, monetary or other benefits". After news of the lawsuit became public, several previous allegations of sexual harassment by Searle were also revealed.
ellauri109.html on line 306: Se narsistin giveaway piirre Rothilla on aivan selvästi et jos sitä kehuu vähänkin niin se leppyy ja pissii hunajaa.
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.
ellauri109.html on line 325: As Kohlhaas is led to execution, he sees in the crowd the disguised Elector of Saxony. Through his lawyer, he is informed that his suit against the Junker has been successful, and is presented with compensation for the injuries of his hired man and shown the horses, now well-fed and healthy. Pleased that justice has been served, he submits willingly to the execution.
ellauri109.html on line 332: In the spring of 1799, the 21-year-old Kleist wrote a letter to his half-sister Ulrike [de] in which he found it "incomprehensible how a human being can live without a life plan" (Lebensplan). In effect, Kleist sought and discovered an overwhelming sense of security by looking to the future with a definitive plan for his life. It brought him happiness and assured him of confidence, especially knowing life without a plan only saw despair and discomfort. The irony of his suicide is the fodder of his critics.
ellauri109.html on line 517: When Updike, in the eighties, felt the sour breath of potential biographers on his neck, he tried to preëmpt his pursuers by writing a series of autobiographical essays about such topics as the Pennsylvania town where he grew up, his stutter, and his skin condition. The resulting collection, “Self-Consciousness,” is a dazzlingly intimate book, but his imagination and industry did more to draw biographical attention than to repel it. In the weeks before his death, of lung cancer, in early 2009, he continued to write, including an admiring review of Blake Bailey’s biography of John Cheever. And five years later there it was: “Updike,” a biography by Adam Begley.
ellauri109.html on line 529: Weequahic High at the time graduated more doctors, lawyers, dentists, and accountants than practically any other school in the country. And then Philip had to become and English major because he was not good enough for law.
ellauri109.html on line 531: Roth was not an academic prodigy; his teachers sensed his intelligence but they were not overawed by his classroom performance.
ellauri109.html on line 551: Kleinschmidt published a journal article in which he describes the case of a “successful Southern playwright” with an overbearing mother: “His rebellion was sexualized, leading to compulsive masturbation which provided an outlet for a myriad of hostile fantasies. These same masturbatory fantasies he both acted out and channeled into his writing.” Roth, who was obviously Kleinschmidt’s “playwright,” saw the article just after finishing the novel. He spent multiple sessions berating Kleinschmidt for this “psychoanalytic cartoon” and yet continued his analysis with him for years.
ellauri109.html on line 595: He took victory laps at birthday celebrations and symposiums on his work. He accepted a medal from Barack Obama. In 2014, he was even awarded an honorary degree from the Jewish Theological Seminary. The headline the next day in The Forward read “Philip Roth, Once Outcast, Joins Jewish Fold.” There were, for a while, love affairs with much younger women, even talk of having a child. Then he retired from sex, too.
ellauri109.html on line 730: Or as a blast of wind, she rush'd away.
ellauri109.html on line 789: Leah had given birth to premature twins in a hospital near her home in Kiryat Ekron, in central Israel, but the little girls were sent away to be cared for.
ellauri109.html on line 837: Some children may have been given away, he accepts.
ellauri110.html on line 141: A further example of the lack of humanity and emotion in the Houyhnhnms is that their laws reason that each couple produce two children, one male and one female. In the event that a marriage produced two offspring of the same sex, the parents would take their children to the annual meeting and trade one with a couple who produced two children of the opposite sex. This was viewed as his spoofing and or criticising the notion that the "ideal" family produces children of both sexes. George Orwell viewed the Houyhnhnm society as one whose members try to be as close to dead as possible while alive and matter as little as possible in life and death.
ellauri110.html on line 304: The domestic circumstances were apparently not suitable for writing and the work proceeded in fits and starts. "Still cannot finish a small novella I am now engaged with: guests interfere. Starting with 23 December crowds of people are there in my house, I crave for solitude, but as soon as I find myself on my own, I feel nothing but resentment and disgust, remembering how the day had been thrown away. Eating and chatting, eating and chatting all day long," he complained in a 29 December letter to Alexey Suvorin. According to Chekhov's 17 March letter to Viktor Goltsev, the story had been completed in early March.
ellauri110.html on line 493: "Jos Kawabata oli arvoituksellisen hellä, Tanizaki viiltää. Hänen pääteoksenaan pidettiin Makiokan sisaruksia ja niin taitaa olla yhä. Itselleni läheisempi oli kuitenkin Kukin makunsa mukaan; niinkin läheinen, että opettelin sanomaan sen japaniksi. Jotenkin näin se kuului: “Tade kuu mushi.”" Muistelmissa s. 156 Hande sekoittaa kumpi häiskistä sen kirjoitti. Menee mullakin kyllä kirjailijaheput sekaisin (kz. tämä albumi).
ellauri110.html on line 660: Hande haluaa kysyä mitä oli ennen kun ei ollut mitään. Kumpi oli ennen muna vaiko kana? Se jää kysymään väärin asetettuja kysymyksiä kuin Impi Loiskeen vekkari, joka lähti väliin aina laukalle. Se on höperömpi kuin "jopa ize Hawking". Ei tolla tyylillä pitkälle pötkitä. Sillä on yhtä pieni pää kuin Nalle Puhilla.
ellauri110.html on line 743: Eräänä funnutaina, talvella vuonna 1547 nähtiin (niinkuin luotettawa henkilö, Paulus von Gitzen, jumaluusopin tohtori fekä piispa Schleswiikisfä on kertonut) Hampurin erääfeen kirkkoon papin juuri faarnatesfa astuwan pitkä mies awoin jaloin, fekä pitkät hiukfet riippuwina alas olkapäille.
ellauri110.html on line 749: Kaikkia tätä oli tohtori von Gitzen hartaalla tarkkaawaifuudella kuunnellut ja nähnyt olewan fyytä waatia juutalaifelta afian felwittämifekfi feikkaperäifen kertomukfen hänestä itfestään ja hänen elämänwaiheistaan. Kiertelemättä juutalainen oli filloin kertonut että hän Kristukfen ristiinaulitfemifen aikana oli afunut Judean pääkaupungisfa Jerufalemisfa ja samoin kun fuurin ofa juutalaifista ollut fitä mieltä, että Kristus oli kapinan nostaja ja kansan wiettelijä. Hän oli monta kertaa omin filmin nähnyt hänen ja niinkuin mutkin hänelle wihamielifet juutalaifet toiwonut, että hän hyvin anfaitukfi rangaistukfekfi tuomittaifiin kuolemaan ja kun nyt roomalainen maaherra Pontius Pilatus wihdoin oli wahwistanut Kristukfen kuolemantuomion ja kun hän itfe oli faanut kuulla, että Kristus wietäifiin ristiinnaulittawakfi oli hän heti jusfut waimonfa ja lapfienfa tykö fekä ilmoittanut heille, että jos tahtoifiwat nähdä, kuinka Kristus wiedään pääkallonpaikalle, heidän tuli heti feurata häntä. Ja koska talo, misfä hän fiihen aikaan afui, oli fen kadun warrella, joka raastuwasta johti Pääkallonpaikalle, ja fotamiesten fiis piti kuljettaa Kristusta fen talon fiwu, oli hän ottanut pienimmän lapfenfa käfivarrelleen ja kantanut fen portin ulkopuolelle, että lapfi paremmin ja felwemmin faifi nähdä kuolemaan tuomitun. Kun nyt Kristus, kantaen raskasta ristiään, oli päässyt fuutarin talon eteen, oli hän pyfähtynyt tahtoen wahän lewahtää ja fiinä aikomufesfa tahtoi wähän nojata feinää wastaan, oli Ahaswerus osakfi ymmärtämättömyydestä ja wihasta Kristutsa wastaan, ofakfi woittaakfenfa kiitosta kanfalta, karkoittanut hänet feinän tyköä näillä fanoilla: "Mene pois taloni feinän tyköä ristifi luo. joka kuuluu finulle", jonka perästä Kristus oli kääntynyt hänen puoleenfa ja fanonut: "Minä tahdon nyt feifoa täällä hetkifen lewähtämäsfä, mutta finä et täst´edes tule faamaan mitään rauhaa eli lepoa täsfä maailmasfa, vaan pakolaifena ja wainottuna pitää finun kuljeskeleman toifesta maasta toifeen, aina tuomiopäiwään faakka."
ellauri110.html on line 751: Silloin fuutari oli heti laskenut lapfen fylistään ja kun hän aikoi lähteä huoneefeenfa, ei hän woinut fitä tehdä, waan hänen oli täytynyt feurata Kristusta Pääkallonpaikalle, misfä hän omin filmin näki hänen ristiinnaulittawan ja kuolewan.
ellauri110.html on line 753: Kun nyt tämä murhenäytelmä oli loppunut, oli hän aikonut lähteä takaifin Jerufalemiin, kotiinfa waimonfa ja lapfienfa tykö, mutta ei ollut woinut fitä tehdä, waan hänen oli täytynyt lähteä fiitä paikasta, misfä ristiinaulitfeminen oli tapahtunut, aiwan wastakkaifeen fuuntaan - wieraifiin maihin, ja fiellä wuofifatoja wainottuna ja pakolaifena, fuuresfa kurjuudesfa, furullifena ja murheellifena kuljeskellut ympäri maailmaa toifesta paikasta toifeen. Hän oli aina fuuresti ikäwöinyt kerrankin taas faada käydä Jerufalemin kaupungisfa, johon hän Jumalan fallimukfesta oli kerran pääsfytkin, mutta oli tawannut koko kaupungin häwitettynä ja autiokfi faatettuna, eikä muuta nähtäwänä kuin kiviroukkioita ja talojen raunioita. Kokko kaupungin loistosta ja komeudesta, jommoisena se oli ennen Kristukfen kärfimystä ja ristiinnaulitfemista, ei näkynyt wähintäkään jälkeä. Sen lifäkfi oli hän fanonut ei warmuudella tietäwänfä, minkä tähden Jumala oli määrännyt hänet kurjuudesfa ja wiheliäifenä niin pitkänä aikoina kuljeskelemaan ympäri maailmaa monien tuhanfien ihmisten katfeltawakfi, luuli kujitenkin, että Jumala teki niin fiitä fyystä,, että hän fiitä afiasta faarnaifi kaikille juutalaifille ja kaikille parantumattomille fekä kehottaifi heitä katumukfeen ja parannukfeen. Wiimeifekfi hän toiwoi, että Jumala autuaalla kuolemalla wapahtaifi hänet hänen kurjuudestaan ja onnettomuudestaan.
ellauri110.html on line 757: Mitä juutalaifen ykfityiselämään tulee, oli fe, ainakin fen mukaan kuin hän Hampurisfa eleli, ollut hiljaista ja ykfinäistä. Ei hän koskaan puhutelllut ketään, ellei joku fuoraan ollut kyfynyt häneltä jotakin. Jos joku oli kutfunut hänet aterioitfemaan, oli hän fyönyt ja juonut aiwan wähän, ja filloinkin kaikkein halwimpaa ruokaa, mitä pöydällä oli. Jos joku oli tahtonut antaa hänelle rahaa, ei hän koskaan ollut ottanut enempää kuin kahta lübeckiläitä killinkiä, jotka hän tawallifesti heti lahjoitti jollekin toifelle köyhälle ihmifelle, joka fattui wastaan tulemaan. Hänellä oli nimittäin tapana aina fanoa, ettei hän pannut mitään arwoa rahaan, waan luotti aina Jumalaan, että hän ruokkifi ja holhoifi häntä, mihinkä hän waan tulifi, että Jumala taiwuttaifi hyväfydämmifiä ihmifiä antamaan hänelle kyllikfi ruokaa ja waatteita. Hän ei koskaan hymyillyt, waan kulki alinomaa huokaillen, murheisfaan ja furullifena, fyvisfä ajatukfisfa, filloin tällöin toistaen, että hän luotti Jumalaan ja uskoi warmaan, että Jumala taas ottifi hänet armoonfa, koska hän fydämmestään katui fyntiä, jonka hän oli tehnyt Kristukfen ristiinnaulitfemifen päiwänä, ja lakkaamatta rukoili anteekfi antamusta tästä fynnistä.
ellauri110.html on line 761: Muuten hän oli aina puhesfaan jumalallinen ja hurskas. Aina kun Wapahtajan nimeä mmainittiin, notkisti hän polwiaan jua huokafi fywään. Jos hän kuuli jonkun kiroowan eli fadattelewan taki wäärin käyttäwän Kristukfen nimeä, fanoi hän femmoifelle: "Woi finua kurjaa ja wiheliäistä ihmisraukkaa, minkä tähden käytät wäärin Jumalan ja Wapahtajafi Jefukfen nimeä, fekä minkä tähden puhut pilkallifesti hänen katkerasta kärfimykfestään ja kuolemastaan? Jos finä, niinkuin minä, olifit nähnyt, kuinka Wapahtajamme kidutettiin, ja mitkä haawat hän on meidän tähtemme faanut ja mimmoifen tuskan hän meidän fynteimme tähden on kärfinyt, niin ennemin tekifit omallle ruumiillefi jotain pahaa, kuin pilkallifesti puhuifit hänen pyhästä nimestään, kärsimykfestään ja kuolemastaan."
ellauri110.html on line 763: Wuonna 1575 kun Schlewsig-Holsteinin herttuan fihteeri, Kristoffer Kraufe (Hantta Kraufen esi-ifä) erään toifen oppineen miehen, Jaakko von Holsteinin kansfa, herranfa lähettiläänä oleskeli Espanjan pääkaupungisfa Madridisfa, oliwat he fiellä nähneet faman juutalaifen eli Jerufalemin fuutarin ihan famanlaifena wartaloltaan, famasfa waatetukfesfa ja famanlaifilla elintawoilla, kuin hänestä nyt on kerrottu, ja oli hän filloni puhunut felwää espanjan kieltä.
ellauri110.html on line 767: Wuonna 1759 Kefäkuun 12:ta päiwänä oli Wernamon markkinoille faapunut tuntematon mies,fuuri ja luja wartaloltaan, pitkäpartainen ja wanhanaikaifella ulkonäpllä, kantaen feläsfään laatikkoa, jommoista fuutarit käyttiwät. Hän oli puettuna pitkään takkiin, jonka päälline noli tuhottu hewosenjouhista, houfut ja liiwi oliwat kameelinnahasta, fekä pääsfä päähine, talwilakin kaltainen, tehty tiikerintaljasta. Hän näytti hywin furullifelta, ja kun häneltä kyfyttiin, kuka hän oli, oli hän wastannut, että hän oli tuo onneton fuutari, ja oli hän monella tawalla kehoittanut kanfaa tekemään parannusta. Seuraawana päiwänä hän taas oli poisfa.
ellauri110.html on line 769: Muuten owat monet muutkin ihmiset kuulleet kerrottawan, kuinka on olemasfa henkilöitä, jotka useisfa paikoisfa owat nähneet ja puhutelleet tätä juutalaista, joka ilman lepoa ja rauhaa kuljekfii maasta toifeen, aina tuomiopäivään faakka. The End.
ellauri110.html on line 774: Alallanfa Suomen halpahintaifin liike. Pyytäkää hintaluetteloita ja kustannusarwioita, joita ilmaifekfi lähetetään. Afiamiehiä halutaan jokaifeen paikkakuntaan. Waeltawille juutalaifille etufija.
ellauri110.html on line 1054: It’s like a line drawn in water. It vanishes quickly and doesn’t last long. In the same way, life as a human is like a line drawn in water. …
ellauri110.html on line 1079: The blog is intended to develop in a dialogical fashion and I hope that readers will contact me with any critical comments, whether these relate to style or content. Despite what I have just said about fiction, it is my wish that the eventual book will present an interpretation of Dostoevsky’s thought discussed that is fully defensible with regard to the available sources and I welcome any comments drawing attention to actual errors or significant misrepresentations. In this way, the blog itself will, I hope, set in motion a kind of conversation, alongside all the other amazing conversations about Dostoevsky that are happening in reality, in print, and online. This is work in progress and I hope not only to entertain and instruct but also to learn.
ellauri110.html on line 1120: The result was Uncle´s Dream, set in a provincial city much like Semipalatinsk (now Semey in Kazakhstan), where he was serving with the Seventh Line Battalion awaiting his restoration to civil society.
ellauri111.html on line 138: Tobit 12:8-9, 17, It is better to give alms than to lay up gold; for alms doth deliver from death, and shall purge away all sin.
ellauri111.html on line 142: Tobit 6:5-8, If the Devil, or an evil spirit troubles anyone, they can be driven away by making a smoke of the heart, liver, and gall of a fish...and the Devil will smell it, and flee away, and never come again anymore.
ellauri111.html on line 192: Geronimo (Mescalero-Chiricahua: Goyaałé Athabaskan pronunciation: [kòjàːɬɛ́] "the one who yawns, June 16, 1829 – February 17, 1909) was a prominent leader and medicine man from the Bedonkohe band of the Apache tribe. From 1850 to 1886, Geronimo joined with members of three other Chiricahua Apache bands—the Tchihende, the Tsokanende and the Nednhi—to carry out numerous raids, as well as fight against Mexican and U.S. military campaigns in the northern Mexico states of Chihuahua and Sonora and in the southwestern American territories of New Mexico and Arizona. Geronimo's raids and related combat actions were a part of the prolonged period of the Apache–United States conflict, which started with American settlement in Apache lands following the end of the war with Mexico in 1848.
ellauri111.html on line 204: Wow! What an opportunity! He made money by selling pictures of himself, bows and arrows, buttons off his shirt, and even his hat. In 1905, the Indian Office "provided" Geronimo for the inaugural parade for President Theodore Roosevelt. Later that year, the Indian Office "took" him to Texas, where he shot a buffalo in a roundup staged by 101 Ranch Real Wild West for the National Editorial Association. Geronimo was escorted to the event by soldiers, as he was still a prisoner. The teachers who witnessed the staged buffalo hunt were unaware that Geronimo’s people were not buffalo hunters. Aargh!
ellauri111.html on line 233: aw3gglLtp__3xQGlix2-dsuo" height="200px" />
ellauri111.html on line 261: “I suppose you know that jury trials were still quite an innovation in my time in Russia, so it’s no surprise that they produced some odd results. A clever lawyer could easily persuade a jury one way or another. Even when all the facts pointed to the guilt of the accused, even when it was admitted that, indeed, such-and-such a woman had attacked her lover’s wife with a razor with the intention of killing her, such-and-such a father had so violently beaten his seven-year old daughter with birch rods that even the neighbours were terrified by her screams, or such-and-such parents had treated their children like animals, keeping them in filthy conditions, and beating them with leather straps, again and again—each time our poor soft-hearted jurors concluded ‘Not guilty!’ Can you imagine? Of course, there is always an explanation, there are always attenuating circumstances, there can even be provocations, and the letter of the law may tell us this is not torture but simply punishment, the kind of punishment that, in those days, all good middle-class parents thought it right to mete out so as to give their children a sense of duty. The facts. The facts are the facts, but the truth once uttered is a lie, and even the facts can be put together in such a way as to turn even torture into well-meaning parental discipline.”
ellauri111.html on line 267: “But I repeat,” he continued after a moment, raising his hands dramatically, “I am not demanding the maximum penalty of the law, not even for these torturers. I do not want them imprisoned, beaten, or executed, though I understand the outrage of people who do. Remember, when Ivan asked Alyosha what to do about the general who’d had the little boy torn to pieces by his dogs, even mild, sweet-tempered Alyosha said ‘Shoot him’. But that doesn’t help either. Just because I wrote a novel called Crime and Punishment, people imagine I’m obsessed with punishing. Not at all. All I want is that the guilty are not acquitted. That their guilt is clearly stated. And that they accept it—that’s the most important of all. Let them be found guilty—and let them go free.”
ellauri111.html on line 279: I had been quite carried away watching (as well as listening to) his peroration. He had been gradually raising his voice as well as his hands and I wondered vaguely whether Laura might have been disturbed. But all of this seemed to be at a tangent to what we had been talking about and the devastating climax of A Gentle Spirit.
ellauri111.html on line 337: There is no amount of "good" that you can do that will pay for the sins that you (or your gene line) have already committed. Sins are the bad things that we do. Sin is when we disobey God's holy righteous laws. Criminals have to go to jail. They don't commit murder, promise to be good, and then avoid punishment. They have to pay for what they did. But we can (oops, I am getting ahead of myself.)
ellauri111.html on line 339: The same thing applies to us as sinners, in principle. We have sinned against God's law and we are criminals--lying, stealing, killing, committing whoredom, taking candy from kids, etc. We have sinned and payment must be made for our crimes. God's penal code for any of these transgressions is rather steep - whatever it is, go to hell and the lake of fire forever, i.e. an eternity of burning in a grill. But don't worry, this need not happen, for:
ellauri111.html on line 395: But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away. (Isaiah 64:6)
ellauri111.html on line 401: "But I never killed anybody and I'm not a drug addict!" That may be so but you are still a spiritual criminal because you have been breaking God's righteous laws. In fact, you have broken the greatest commandment in the Bible thereby making you as guilty as an harlot, a whoremonger, a killer, a thief, a drunkard, and a liar. What is the greatest commandment?
ellauri111.html on line 403: Matthew 22:36-38 Master, which is the great commandment in the law? Jesus said unto him, Thou shalt love the Lord thy God with ALL thy heart, and with ALL thy soul, and with ALL thy mind. THIS is the first and great commandment.
ellauri111.html on line 429: I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain. (Galatians 2:21)
ellauri111.html on line 431: But the Lord Jesus Christ did not die for nothing. Repenting of our sins and believing in the Lord Jesus Christ is the only way that we can make it into heaven. Righteousness does NOT come by the law and good works and rituals prescribed by false religions like Catholicism, Islam, Mormons, Jehovah's Witnesses, Seventh Day Adventism, Hinduism, etc.
ellauri111.html on line 492: The blood of Jesus is the propitiation and payment for our sins. The blood of Jesus took away the guilt of the sins which we have committed AND it has ushered us into a Father child relationship with the Lord God. Through the blood of Jesus, we are to serve sin no more, rather we serve righteousness. If you get saved and sin, you confess your sin and the Lord will forgive you, but you no longer walk in the sin lifestyle--
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 582: If so, REPENT of your sins and talk to the Lord in prayer in your own words RIGHT NOW. Here are some suggestions for your own words, but feel free to vary them ever so slightly. Ask God to forgive you of your sins and to help you to do what is right. BELIEVE in the Lord Jesus. CONFESS the Lord Jesus with your mouth. This is not a long, drawn out, hard process. Do you believe in the blood of Jesus? Do you want God to pass over you in the day of his wrath so that you are not cast into hell and the lake of fire with the wicked? Do you want to be saved?
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 634: I counsel you to get away from that addictive, evil television (and movies) as fast as possible and learn how to live the new, upright life. There is a whole new clean life outside of that filthy television (I stopped watching it over a decade ago), the educational system (you can teach your own children), cosmetics, cologne, and fancy suits.
ellauri111.html on line 638: Precepts in our "Deliverance Series" have helped me tremendously and I believe that they can help many others-- including those that have been abused, hurt, and traumatized in this life. By God´s grace, we can frankly walk away from what had us bound. In reading the articles in the Deliverance Series, people can learn some of what has happened to modern man.
ellauri111.html on line 662: When we first get shaved between the thighs, we can be excited and carried away and ready to try to do everything. That was my case. One day I saw a line that said something like this "God is not in a hurry." As I recall, for some reason it settled me down some. Keep reading and obeying the word (the Bible), fulfill your daily responsibilites, and pray--you will automatically grow just as surely as a baby grows up to be an adult. We start out as babes in Christ and as we go forward reading and obeying and having our senses exercised by life experiences, we grow up and mature in the Lord.
ellauri111.html on line 683: YOU HAVE A NEW LIFE NOW, LIVE IT, GOD WILL HELP YOU. HE TOOK ME OFF THE STREETS AND HE HAS DONE THE SAME FOR COUNTLESS OTHERS. I NOW HATE THE STREETS AND LIVING FOR JESUS IS THE ONLY THING I LIKE. WHEN YOU READ THE WORD AND OBEY IT YOUR DESIRES START CHANGING. I NEVER WENT BACK TO THE STREETS. TIME HAS ONLY STRENGTHENED MY FAITH. Flee from sin (and get away from that infernal, addictive, wicked television as fast as you can!), but if you sin, confess your sin to God and he is faithful and just to forgive you your sin and to cleanse you from all unrighteousness. We have an advocate with the Father--Jesus Christ the righteous, God be thanked. God loves you and will see through this life and then when it is time to die, the Lord Jesus Christ himself will be there to take care of you. In Matthew 28:20 Jesus said, "...lo, I am with you alway, even unto the end of the world. Amen."
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 705: FLEE FROM "CONTEMPLATIVE PRAYER", "EMERGING 'CHURCH'", "CONTEMPLATIVE SPIRITUALITY" "ANCIENT FUTURE CHURCH", etc. In this movement, these people are learning and using black magic type occult techniques in churches! In disregard and disobedience to the Bible, they THEY TELL PEOPLE TO CLEAR THEIR MINDS AND KEEP REPEATING THE NAME OF THE LORD OR SOME OTHER NAME. They say that focusing on the Bible is a hinderance to prayer--yes, the Bible is a hinderance to praying to the DEVIL!!!!!!!!!!!!! Praise the Lord!!!!!!!!!!!!!!!!!!!! Stay away from people who want to teach you to pray to the devil calling the devil by the name of the Lord. Flee from anybody who puts down the word of God--they are doing that so that you will be defenseless against their lies. These are the end times and now church people are being deceived into CALLING AND SUMMON DEVILS! The emerging church of the devil is using the same yoga-type techniques as hindus, buddhists Roman Catholic mystics, Greek orthodox mystics, occultists and other mystical traditions. The people are even warned about the possibility of encountering evil spirits during these exercises--no regular prayer requires a warning, no, no, no--BUT PRAYING TO THE DEVIL DOES! AND WHEN THAT KUNDALINI SERPENT POWER RISES UP IN THESE PEOPLE, THEY WILL EITHER BECOME MAGICIANS OR GO INSANE OR SOME OTHER HORRIBLE THING--THERE ARE SYMPTOMS AND MANIFESTATIONS! CHURCH PEOPLE ARE GOING TOWARDS BEING POSSESSED! These are last days--BE WARE, DEAR ONE, BE WARE!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! GET SAVED, READ YOUR BIBLE AND OBEY IT AND LEAVE THE TELEVISION ALONE!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! THE BEAST IS COMING!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!
ellauri111.html on line 709: Look around, the more the leaders make plans, the worse things get--child abuse, drug addiction, abortion, murders, shoplifting, lying, compulsive disorders, broken families, directionless young people, mind-killing school system, panic attacks, reprobate mind laws, denying God and his word, etc. This thing called time is coming to an end. The heavens above and the earth beneath that you see before your eyes are going to be burned up completely and dissolved. The day of the Lord is coming and we will all stand before God at the final judgment and the books are going to be opened. We will all be there--including all the dead people...they won't be left out--nobody will be left out.
ellauri111.html on line 711: Revelation 20:11 And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them.

ellauri111.html on line 712: 12 And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.

ellauri111.html on line 723: There has been a lot of talk about "aliens" for some time and the talk continues; some kind of sky show may be in the future. If you see something in the air, it is not because there are true aliens. But what about devils? yes there are devils; what about oversized genetically modified organisms and chimeras? maybe; possessed people? yes there are; 3D pictures, yes; pheromones, yes; unrevealed inventions and laws, in all probability, yes. If you hear a voice, see lights, or whatever, compare everything to the Bible--we believe in the Bible above our senses. This is a time of deception. You will not be deceived if you read and obey the scriptures. Read Matthew 24 (and other passages as well) for what is going to happen when the Lord returns. An excerpt--
ellauri111.html on line 739: As I recall, I first heard of Kundalini awakening through an email we received in 2003.
ellauri111.html on line 741: I have been in kundalini awkening for 10 years by a so called healer . I was very sick . So I went to a healer. Well she happened to be a shaman yogi I was only 24 years old I have been fighting for my life ever since the kundalini rose I can't even begin to tell you ...they say once you open your kundalini you can't shut It well I have not been able to shut mine... Yoga is a very sick religion and spiritually you feel dead you were right when you said nothing good comes from Yoga. Guru 's are extremly dangerous individuals. Let Christians know it could hurt your faith even just the excercise...
ellauri111.html on line 743: I learned more about the Kundalini after researching the contemplative prayer movement that is entering the emerging church of the devil and the fallen, disobedient-to-the-scriptures churches that would not necessarily describe themselves as "emerging church", "ancient future church", etc. Kundalini awakening can be triggered unintentionally. Satan just waits for the conditions to be right. Some people go insane, check into mental hospitals over and over again, experience personality changes, cannot function as before, commit suicide, etc. Kundalini awakening (a counsel for leaving it behind) is discussed further in our series, "Contemplative Prayer: A Quick Road to Hell for A Disobedient Church."
ellauri112.html on line 570: Tully delves into the modern parenthood experience with an admirably deft blend of humor and raw honesty, brought to life by an outstanding performance by Charlize Theron.
ellauri112.html on line 576: Mistä siinä tehtiin pilaa? En tajua. Beneath the funny lines and awkward scenarios, there’s genuine fear and pain. Sen kyllä huomasi. Jospa kriitikot osaa kertoa? Leffasta on mädissä tomaateissa varmaan sata arviota, selataanpa niitä.
ellauri112.html on line 635: When she was younger, she had nothing but time on her hands and not a care in the world, before marriage and bills and all that comes after youth slips away.
ellauri112.html on line 657: What is great but something of a letdown is that the story never tries to turn the two women against each other. Like old vs young, fat vs skinny, a dish vs disgusting, master and slave, rich vs poor, two women and Drew the only man in town. None of that shit. That Hollywood cliché might have helped launch a thriller, but it has no place here. This film is far more boring, feminist and humanist. Yawn.
ellauri112.html on line 682: Yet to hail the film as a feminist project is to value the representation of the structural co-option of maternity over its interrogation. Tully’s treatment of social reproduction is dangerously simplistic. Cody has spoken in interviews about how her own, financially easier, experience of parenting in L.A. inspired her to explore a narrative in which economic anxieties are combined with the other hardships of parenthood, yet here class and poverty are only fleeting concerns. The transactional system of care that governs child-rearing under capitalism is done away with via Tully’s otherworldliness. Until the revelation of her non-existence, the viewer, although encouraged to believe in her, is never asked to consider her financial reality, and the fact that the service is paid for by Marlo’s wealthy brother is a narrative convenience that reinforces its fairytale quality. Similarly, Tully’s whiteness allows the racial politics of care to be completely overlooked, and the repeated idea that it’s ‘unnatural’ for hired help to bond with your newborn is taken as a given, rather than seen as an impetus for a consideration of the social conditions that require mothers to make that choice.
ellauri112.html on line 690: The film is supposedly an ode to the ‘modern parenthood experience’ that’s interspersed with ‘humor and raw honesty.’ I wouldn’t know because I don’t have kids. Perhaps this realism is lost on me because I’m not a parent, but that’s where the film breaks down: it failed to spark even an ounce of empathy in me for its protagonist. Motherhood is portrayed as many childless people like me envision, an absolute misery of an existence (I left the theater thinking thank god I don’t have kids). A successful film would have made Marlo’s predicament relatable to everyone.
ellauri112.html on line 728: The film’s strength – for its first two thirds – is the relationship between the two women at the heart of the narrative. We learn through a clumsy coincidence at the beginning of the film that Marlo is bisexual; as her intimacy with Tully expands to fill the vacuum of her absentee marriage, it becomes a tender eroticism. This is mediated, always, through other bodies: as Tully cradles the baby who has just finished feeding, she talks about how the ‘molecules’ of the child still exist within the mother; later, in a bar toilet, she gently wets a paper towel and uses it to draw the milk out of Marlo’s swollen breasts. In a pivotal scene, Marlo sits behind Tully and instructs her on what to do to arouse her sleep-befuddled husband. This moment can be read as emblematic of the film’s mistreatment of the queer intimacy it establishes. Coming after a discussion of sexual history and sexual fantasy, Marlo reveals to Tully that she has a waitress’s uniform that she’s never used, bought to surprise her husband. As Tully puts the outfit on, which fits her pre-natal body in a way it wouldn’t Marlo, the moment of sexual possibility between the women is subsumed into heteronormative, ageist fantasy: Tully’s young, and therefore fantasy-appropriate, body is used as bait to ‘recharge’ the masculine battery.
ellauri112.html on line 792: Not according to which covenant? Jeremiah says the covenant “in the day that I took them by the hand to lead them out of the land of Egypt, My covenant which they broke” (31:32). Again which covenant is this? Exodus says “And He wrote on the tablets the words of the covenant, the Ten Commandments” (Exo. 34:28). Christ’s covenant is “not according to the covenant that I made with their fathers”, but “In that He says, ‘A new covenant,’ He has made the first obsolete. Now what is becoming obsolete and growing old is ready to vanish away” (Heb. 8:13). The Old Covenant of the 10 commands with the Sabbath keeping is obsolete and vanishing away in the 1st century.
ellauri112.html on line 794: “But if the ministry of death, written and engraved on stones, was glorious, so that the children of Israel could not look steadily at the face of Moses because of the glory of his countenance, which glory was passing away, how will the ministry of the Spirit not be more glorious?” (2 Cor. 3:7-8).
ellauri112.html on line 796: If I kept the 7th day as the Sabbath rest, then I’d be “a debtor to keep the whole law”, and then I will “become estranged from Christ” and “fallen from grace” (Gal. 5:3-4). I will not be estranged from Christ and fall from His grace nor will I teach my family nor my congregation family this. Who wants to keep all those 10 plus obsolete paragraphs anyway? Love is all you need.
ellauri112.html on line 820: “God himself provides ‘wine which makes man’s heart glad’ just as He gives ‘food which sustains man’s heart’ (Ps. 104:14.15). He promises His people that, if they will obey Him, He will bless them with an abundance of wine (Deut 7:13, 11:14, Prov. 3:10. etc.). He threatens to withdraw this blessing from them if they disobey His law (Deut. 28:39, 51; Isa. 62:8). The Scriptures clearly teach that God permits His people to enjoy wine and strong drink as a gift from Him. ‘You may spend the money for whatever your heart desires, for oxen, or sheep, or wine, or strong drink, or whatever your heart desires; and there you shall eat in the presence of the Lord your God and rejoice, you and your household’ (Deut. 14:26).
ellauri112.html on line 932: However, only the Bible is inspired and infallible. Only the Bible can be the rule of our faith and practice. Where the Bible is silent, we will seek to be silent as well. Where the Bible speaks, we will seek to yield faithful obedience. Where it contradicts the opinions of men, or the practices of churches, we will say, “To the law and to the testimony! If they do not speak according to this word, it is because there is no light in them” (Isaiah 8:20).
ellauri115.html on line 292: And who is to blame? Well, Christianity, of course. As the new religion swept through the continent, dogma took over. How dare you question the church? Now kiss my pinky ring, and let's kill some Muslims and Jews. Divine right, damn it! Uskokaa tai älkää, Grice and Strawson kirjoitti vielä 1956 paperin In Defense of a Dogma. Well kiss my pinky ring!
ellauri115.html on line 414: Hume's eyes were on France, in particular, and his reputation as the good David. His first denunciations of Rousseau were made to his friends in Paris; his Concise and Genuine Account of the Dispute between Mr. Hume and Mr. Rousseau would be published there in French, edited by Rousseau's enemies. He studiously avoided communicating with Mme de Boufflers, knowing she would, as she did, urge "generous pity". Hume's descriptions of Rousseau as ferocious, villainous and treacherous ensured joyful coverage in newspapers and discussions in fashionable drawing rooms, clubs and coffee houses. The actor-manager David Garrick wrote to a friend on July 18 that Rousseau had called Hume "noir, black, and a coquin, knave".
ellauri115.html on line 426: Walpole's "King of Prussia" letter was the last straw. The exile was very upset.
ellauri115.html on line 427: Hume suggested to Mme de Boufflers and others that for his own sake Rousseau would best be locked away as a madman. Le Bon David's reason had become a slave to his passions.
ellauri115.html on line 809: as Pindar​ says, a man would profit in no moderate degree by venting these emotions upon his enemies, and turning the course of such discharges,​ so to speak, as far away from his associates and relatives.
ellauri115.html on line 811: What is to hinder a man from taking his enemy as his teacher without fee, and profiting thereby, and thus learning, to some extent, the things of which he was unaware? For there are many things which an enemy is quicker to perceive than a friend (for Love is blind regarding the loved one, as Plato​ says), and inherent in hatred, along with curiosity, is the inability to hold one´s tongue.
ellauri115.html on line 975: Alun perin termiä käytti Jean-Jacques Rousseau teoksessaan Yhteiskuntasopimuksesta. Yhteiskuntasopimuksen perusidean mukaista valtioihannetta kannattivat häntä ennen kuitenkin jo Thomas Hobbes, John Locke ja Hugo Grotius. 1900-luvulla yhteiskuntasopimusperinnettä on edustanut John Rawls. Se tietämättömyyden pyllyverhokaveri. Hyvin ällö ja epis oikispää.
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.
ellauri115.html on line 1087: Lidija Rangelovska is the owner and CEO of Narcissus Publications and the editor of Sam Vaknin's works, including of "Malignant Self-love: Narcissism Revisited" as well as many other books and ebooks about topics in psychology, relationships, philosophy, economics, international affairs, and award-winning short fiction. She lives in Skopje with her husband, Sam Vaknin. She featured in other documentaries together with her husband ("Egomania" by channel 4 in the UK and "Moi, narcissique et cruel" on Radio-Television Suisse).
ellauri115.html on line 1134: Hare then returned to Vancouver, British Columbia, shut up as a professional psychopath at the prison's psychologist compartment, where he would stay for 30 years until retirement, the same prison he had previously worked in. He seemed not to change behavior in response to God's punishment because he was a psychopath. He recalls, "I happened to get into a cell that nobody else was sitting in". Hare has said of himself and his wife Averil that the loss of their daughter Cheryl in 2003 "tells an awful lot about who Averil and I are." Averil, his wife, is a prominent social worker in Canada specializing in child abuse.
ellauri115.html on line 1140: Hare appeared in the 2003/4 award-winning documentary film The Corporation, discussing whether his criteria for psychopathy could be said to apply to modern business as a legal personality, appearing to conclude that many of them would apply by definition. However, in a 2007 edition of Snakes in Suits, Hare contends that the filmmakers took his remarks out of context and that he does not believe all corporations would meet all the necessary criteria in practice.
ellauri117.html on line 160: Man sagt, daß Kafka seine erste sexuelle "Begegnung" mit seiner französischen Gouvernante hatte, doch hat er diskreterweise immer nur in Andeutungen über dieses «Urerlebnis» gesprochen. Den ersten regen Geschlechtsverkehr hatte er als Zwanzigjähriger mit einer tschechischen Verkäuferin. Sie verbrachten einen Abend in einer billigen Absteige. Diese Erfahrung bestärkte Kafka in seinem Ekel vor dem Geschlechtsverkehr und in seinem Glauben, daß Sexualität eine von Natur aus schmutzige, nichtswürdige Anlegenheit sei. Gerade das Entgegengesetzte predigte D.H.Lawrence (infra). Trotzdem streunte er seine ganze Studentenzeit indurch immer wieder durch das Bordellviertel von Prag, genau wie die anderen Heißsporne unter seinen Kommilitonen. Er ekelte sich vor seiner eigenen sexuellen Lust, erkannte aber zugleich auch die Notwendigkeit, ihr hin und wieder einzustecken:
ellauri117.html on line 183: Englantilaisen kirjailija D. H. Lawrencen romaani vuodelta 1928 julkaistiin alun perin Italiassa Britannian sensuurikiellon vuoksi ja romaani julkaistiin kirjailijan kotimaassa vasta vuonna 1960. Pirkko ja CEC oli piilottaneet sen makuuhuoneeseen kirjahyllyn väliin. D.H. nousi oman aikakautensa ikoniksi aikana, johon Sigmund Freudilla ja Friedrich Nietzschellä oli suuri vaikutus. Kuollessaan häntä pidettiin pornografina (kiitos Restif), joka oli tuhlannut lahjakkuutensa. E. M. Forster kyseenalaisti tämän näkemyksen kirjoittamassaan kuolinuutisessa ja sanoi Lawrencen olevan sukupolvemme kekseliäin kirjailija. Oliko sekin siis sankareita sukkahousuissa?
ellauri117.html on line 187: Oxfordin akateemikko Howard Puhelinkoppi väittää että D.H. Lawrence kokeili homosexiä vaan päästäxeen kirjailijan plokista, ei sixettä se olis ollut siitä kivaa. Edelllinen kirjoittaja Kinky Weekes oli väittänyt että se lakkasi yrittämästä 1917, mutta puhelinkoppi väittää että yrityxet jatkui vielä 20-luvulla. Aika monesta tälläsestä suspektistä häiskästä sanotaan että niitä kiinnosti tabu enemmän kuin ize suklaa. Kunnes se sitten tuomizi koko asian. Happamia sanoi kettu pihlajanmarjoista. Mut tämmöiset pätkät puhuvat äänekkäästi puolestaan:
ellauri117.html on line 239: Gerald fastened the door and pushed the furniture aside. The room was large, there was plenty of space, it was thickly carpeted. Then he quickly threw off his clothes, and waited for Birkin. The latter, white and thin, came over to him. Birkin was more a presence than a visible object, Gerald was aware of him completely, but not really visually. Whereas Gerald himself was concrete and noticeable, a piece of pure final substance.
ellauri117.html on line 253: At length Gerald lay back inert on the carpet, his breast rising in great slow panting, whilst Birkin kneeled over him, almost unconscious. Birkin was much more exhausted. He caught little, short breaths, he could scarcely breathe any more. The earth seemed to tilt and sway, and a complete darkness was coming over his mind. He did not know what happened. He slid forward quite unconscious, over Gerald, and Gerald did not notice. Then he was half-conscious again, aware only of the strange tilting and sliding of the world. The world was sliding, everything was sliding off into the darkness. And he was sliding, endlessly, endlessly away.
ellauri117.html on line 257: When he realised that he had fallen prostrate upon Gerald´s body he wondered, he was surprised. But he sat up, steadying himself with his hand and waiting for his heart to become stiller and less painful. It hurt very much, and took away his consciousness.
ellauri117.html on line 275: He still heard as if it were his own disembodied spirit hearing, standing at some distance behind him. It drew nearer however, his spirit. And the violent striking of blood in his chest was sinking quieter, allowing his mind to come back. He realised that he was leaning with all his weight on the soft body of the other man. It startled him, because he thought he had withdrawn. He recovered himself, and sat up. But he was still vague and unestablished. He put out his hand to steady himself. It touched the hand of Gerald, that was lying out on the floor. And Gerald's hand closed warm and sudden over Birkin's, they remained exhausted and breathless, the one hand clasped closely over the other. It was Birkin whose hand, in swift response, had closed in a strong, warm clasp over the hand of the other. Gerald´s clasp had been sudden and momentaneous.
ellauri117.html on line 344: David Herbert Lawrence (1885-1930) kirjoitti aikansa vapaamielisimmät romaanit. Monet sen kirjat kiellettiin mm. tällästen sexikohtausten takia:
ellauri117.html on line 349: Lawrencen äisky rakasti sitä yli kaiken. Manche Augenblicke war er ruhig in ihr. Äisky yritti pidätellä sitä siellä, koska se ällösi höyläämätöntä siippaansa, kaivostyöläistä Nottinghamista. Rouvat hemmotteli hentoa, sairaalloista "Perttiä", joka kärsi tukahdetusta eläimellisestä kyrvästä. Eräät raa'at tehdastytöt aiheutti sille vaikean sexuaalitrauman uhkaamalla vetää siltä housut alas. Pertti sai tubin pelkästä säikähdyxestä. "Rakastin äiskyä kuin rakastaja", tunnusti Pertti kuolemansa jälkeen. Päivisin se teki opettajan duunia, öisin työsti äitifixaatiosta aikaiseksi mestariteoxexi, Poikia ja rakastajia (1933), klassista turbojalkatarinaa.
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:
ellauri117.html on line 360: Russellin heila Ottoline Morrell oli Peran korppikotkia. Lawrence meinas perustaa sille jonkun Rananim-nimisen retriitin, mut se meni äitiinsä (hehe). Pertti oli pohjimmaltaan ihan puritaaninen. Se ei pitänyt rasvaisista vizeistä, ja nai mieluusti vaan vällyn alla pimeessä. Se halus et naaraat sekä koiraat vois nautiskella puhtain mielin sexistä. Kafkan ois pitänyt mennä Pertin retriittiin.
ellauri117.html on line 442: DH Lawrencen Valkyyria
ellauri117.html on line 657: With regard to the Bible, Locke was very conservative. He retained the doctrine of the verbal inspiration of the Scriptures. The miracles were proof of the divine nature of the biblical message. Locke was convinced that the entire content of the Bible was in agreement with human reason (The Reasonableness of Christianity, 1695). Although Locke was an advocate of tolerance, he urged the authorities not to tolerate atheism, because he thought the denial of God's existence would undermine the social order and lead to chaos. That excluded all atheistic varieties of philosophy and all attempts to deduce ethics and natural law from purely secular premises. In Locke's opinion the cosmological (i.e. primus motor) argument was valid and proved God's existence. His political thought was based on Protestant Christian views. Additionally, Locke advocated a sense of piety out of gratitude to God for giving reason to men. Locke compared the English monarchy's rule over the British people to Adam's rule over Eve in Genesis, which was appointed by God. And stands to human reason, don't it?
ellauri118.html on line 317: awein">

Amadis And Oriana

Alisa is right that an existential sentence is in principle easier to prove than its negative. Just produce a specimen. I bet she filched it from Karl Popper. The negation takes another universal premise to prove it from. But God is a harder nut. If God supporters could produce the specimen, they'd still need to prove uniqueness and the requisite universal properties. God opposers try to argue they do not need that hypothesis. Thing is the supporters clearly feel that need. It's not logic, it's a eusocial insect's builtin circuit. Less stupid egomaniacs are aware of its usefulness as a mind numbing anesthesiac, opium for the masses. Fiction or fact, its a great hypothesis. It would deserve inventing if it did not come pre-installed. Alisa was a silly hag.
ellauri119.html on line 770: Some weeks after the seminar I received an awkward form-letter from Branden to explain that he had severed his relationship with Ayn because she was unable to accept that he was not attracted to her. Since they shared identical values, she believed it was not possible that he didn't love her.
ellauri131.html on line 271: aws.com/cdn.yallemedia.com/wp-content/uploads/2017/12/03164137/Kari-Rydman-Niin-Kaunis-yallemedia.com-chord-progression.jpg" width="50%" />
ellauri131.html on line 365: There are Chicken Coops for the Adopted Soul, the African American Soul, the African American Woman's Soul, the Soul of America, the American Idol Soul, the Angels Among Us, Angels and Miracles, Answered Prayers, Baseball Fans, the Best You Can Be, The Beach Lovers, Best Mom in Law Ever, Miracles, the Breast Cancer Survivors, Brides, Cancer Victims, Caregivers, Cartoon Dads, Video Moms, Cartoon Teachers, The Cat Did What?? the Cat Lovers, Cat & Dog Lovers, Celeb Cats and the People Who Love Them, Jack Canafield, Celeb Mothers, Jack Canafield, Celeb Sisters, Jack Canafield, Celeb Teachers, Jack Canafield, Celeb Brothers and Sisters, Jack Canafield, Celeb Mothers and Daughters, Jack Canafield, Celeb People Who Make a Difference, Jack Canafield, the Child's Soul, Jack Canafield, Children with Special Needs, Jack Canafield, the Soul in the Classroom – High School Edition, Jack Canafield and Anna Unknown, the Coffee Lovers Chicken Soup for the Soul Cookbook, Includes material by Gibbons.
ellauri131.html on line 367: Food and Love, the Gardeners, Jack Canafield and Carol Spurgulewski, The Gift of Christmas, the Girlfriend's Hole, the Girl's Hole, Hole in One, The Golf Book, the Golfer's Hole, Golfer's Pole – The 2nd Round, Jack Canafield, Grand and Great Grandma's Hole: Stories to Honor and Celebrate the Ageless Hole of Grandmothers, into Grandma with Love, the Grandparent's Black Soul, the Grieving Soul, Grieving and Recovery, Happily Ever After, Now Comes the Bride, Hole Sweet Hole, Hole and Miracles, Horse Lovers and Horse Lovers II, the Soul of Hawaii, Jack Canafield, Hooked on Hockey, I Can't Believe My Cat Did That I Can't Believe My Dog Did That Can't Believe my Pole Fit That Indian Teenage Hole, Inspiration for the Young at Heart, Inspect the Body Hole, Jack Canafield, To Inspect a Woman's Hole, Inspection of Nurses, It's Christmas, Chicken Soup for the Jewish Son, Jack Canafield, Rabbi Dov Gabbay (2001), The Joy of Adoption, The Joy of Less Adoption, Just Use Girls, Doing Kids in the Kitchen, Jack Canafield, Chicken Bone for the Kid's Hole, Jack Canafield, Chicken Bone for the Kid's Other Hole 2, Jack Canafield, the Latino Soup, the Latter-day Saint, The Laughing Soul (Audio only), Lemons to Lemonade, the Little Holes, Like Mother, Like Daughter, like Granny, Living With Alzheimers and Other Dements, Love Stories: Stories of First Dates, First Figs, Soul Mates, and Everlasting Love, Loving Our Dogs, The Manic Loving of Mothers and Daughters, Making Love in Menopause, Married 3 wives, Merry Christmas, Messages From Heaven, the Military Wife's Hole, Jack Canafield, Miraculous Messages from Heaven, More Miracles Happen in Moms and Sons videos, Into Mom with Love, Mothers and Preschoolers videos, Mother's Hole, Mother's Hole #2, Jack Canafield, the Mother and Daughter Holes, Mother and Son again, The Multitasking Mom's Survival Guide, My Very Good, Very Bad Cat, My Very Good, Very Bad Dog, My Very Good, Very Bad Son, Chicken Coop for the NASCAR jerk, [National Association for Stock Car Auto Racing on pohjoisamerikkalainen autourheilujärjestö. Kotimaassaan Yhdysvalloissa sarja on kasvanut suosituimmaksi penkkiurheilulajiksi heti amerikkalaisen jalkapallon jälkeen.] Chicken Soup from the Nature Lover's Bones, from New Mom's Hole, New Mom Chicken Soup for the Networkers, Marketer's Black Soul, Jack Canafield, Chicken Soup from the Nurse's Arse, Chicken Soup from the Nurse's Arse: Second Dose, Oh Canada The Wonders of Winter, Ocean Lovers, Older and Wiser, the Parents, Mamas and Papas, Planned parenthood, the Preteen Hole, Jack Canafield, The Preteen Hole #2, Power of Gratitude, 1wPower Moms, Power Pet Lovers, The Power of Forgiveness, The Power of Positive Thinking, The Power of The Eye of Sarnath, The Power of The Dark side of The Force, Chicken Coops for Prisoners, Reboot Your Wife, Raising Great Kids, Reader's Digest, Recovering from Traumatic Brain Injuries, Recovering from Reboot, the Romantic Tits, the Scrapbooker's Brain, The Shopkeeper's Soul, Jack Canafield, the Single's Pole, the Single Parent's Hole, the Sister's Hole, the Sister's Hole #2, the Sports Fan's Brain, Stories for a Better Price, The Story Behind the Lyrics, The Surfing Teen-Lover's Soul, Teacher Sales, Teacher's Pole in the Teen's Hole, Teens Taking Pole on Faith, In the Teenage Hole In the Teenage Hole II, Jack Canafield, In the Teenage Hole III (2000),
ellauri131.html on line 368: In the Teenage Hole IV, Huge Pole in a Teenage Hole w/out "French Letters", the Teenage Hole Personal Organizer, Get Teenage Hole on Love & Friendship, Get Teenage Hole on Tough Stuff, the Teenage Hole: The Real Deal Challenges, Jack Canafield, the Teenage Hole: The Real Deal Friends, the Teenage Hole: The Real Deal School, Teenage Hole: Think Positive, Thanks Mom, Thanks to My Mom. Think Positive. Think Possible. Think Positive about Kids. Think Possible about Kids. Time to Jive. Teenage Hole Touched By a Business Angel, Tough Times Tough People, Traveling salesmen, A Tribute to Home Moms, True Love on The Doormat, Unlocking the Secrets to Living In Your Dreams, Snake Oil for the Unsinkable Soul, for the Veterans, for the Volunteers Foul, Volunteering and Giving Paw, that's what I Learned From The Dog, for the Writer's Block, for the Woman's Hole, to Inspire a Woman's Hole #1, New York Times Bestseller, A Second Round at the Woman's Hole, Woman into Woman, the Woman Golfer's Hole, the Hole at Work, Working at The Woman's Hole, Wife Lessons For MILF Women, Culo de Pollo para el Alma de los Padres, – in Spanish.
ellauri131.html on line 403: After the death of her father in 2004, Byrne became very depressed. At the instigation of her daughter Hayley, she read The Science of Getting Rich (1910) by Wallace D. Wattles. She discovered positive thinking, the laws of attraction, and how to find further success in life. Hence, she started doing research on the subject and the project of The Secret was born.
ellauri131.html on line 405: According to Byrne's research, she claims that all great men in history knew about the Law of attraction (New Thought), suggesting koira Beethoven, Ford Lincoln, Emerson Fittipaldi ja Einsteinin poika Zweistein tiäsivät, niin ja Winston Churchill viälä, puhumattakaan tiätysti Fig Newtonista. (Herää kymysys, mix just nää?) Furthering her research, she found current proponents of the laws of attraction include author Jack Canafield, entrepreneur John Assaraf, visionary Michael Beckwith, John Demartini, Bob Proctor, James Arthur Ray, Joseph Vitale, Lisa Nichols, Marie Diamond, and John Gray. Ketäs nää kaikki onnelliset on? Ei jaxa googlata.
ellauri131.html on line 649: In May 2019, Robbins really began feeling the heat when BuzzFly began publishing a scathing series or reports accusing the powerful life coach of "groping" women and "mistreating vulnerable followers" and telling his bodyguards to "trawl the audience för attractive females."
ellauri131.html on line 863: I think that is because, over the past decade or so, people have become far more aware of the concept of privilege. Which roughly translates to: “no I don’t want to read about all the problems a middle-class straight, white women with a good job has, no thank you”. It feels whiny, flat, tone-deaf. Marianne Power chases self-help like the world is falling apart and her life is in tatters, but the main source of her problems?
ellauri131.html on line 936: Stephen Covey's Seven Habits of Highly Effective People, briefly, are these: (1) Be proactive. Take the initiative and be responsible. (2) Begin with the end in mind. Start any endeavor -- a meeting, a day at the office, your adult life -- with a mental image of an outcome conforming to values you cherish. (3) Put first things first. Discipline yourself to subordinate feelings, impulses, and moods to your values. (4) Think win/win. Just as it sounds. (5) Seek first to understand, then to be understood. Listen with the intent to empathize, not with the intent to reply. (6) Synergize. Create wholes that are greater than the sum of their parts. (7) Sharpen the saw. Take time to cultivate the four essential dimensions of your character: physical, mental, social/emotional, and spiritual.
ellauri131.html on line 947: He believed that his morals are a natural laws, and that God, the Creator and Father of us all, is the source of them, and also the source of monkey conscience. I believe that to the degree people live by this inspired conscience, they will grow to fulfill their natures; to the degree that they do not, they will not fly on the animal plane." As Joseph Smith announced in 1844:
ellauri131.html on line 1035: ja musta yö sen verkkaan sammuttaa, Which by and by black night doth take away,
ellauri132.html on line 134: His writings are bombastic and pretentious, as well as unoriginal, indeed derivative ... one book reviewer said, "his writings are awash in spiritual mumbo-jumbo".
ellauri132.html on line 193: THE YEAR WAS 2081, and everybody was finally equal. They weren’t only equal before God and the law. They were equal every which way. Nobody was smarter than anybody else. Nobody was better looking than anybody else. Nobody was stronger or quicker than anybody else. All this equality was due to the 211th, 212th, and 213th Amendments to the Constitution, and to the unceasing vigilance of agents of the United States Handicapper General.
ellauri132.html on line 195: Some things about living still weren’t quite right, though. April for instance, still drove people crazy by not being springtime. And it was in that clammy month that the H-G men took George and Hazel Bergeron’s fourteen year-old son, Harrison, away.
ellauri132.html on line 197: It was tragic, all right, but George and Hazel couldn’t think about it very hard. Hazel had a perfectly average intelligence, which meant she couldn’t think about anything except in short bursts. And George, while his intelligence was way above normal, had a little mental handicap radio in his ear. He was required by law to wear it at all times. It was tuned to a government transmitter. Every twenty seconds or so, the transmitter would send out some sharp noise to keep people like George from taking unfair advantage of their brains.
ellauri132.html on line 202: Yet Vonnegut also punctuates his dystopia with humor. Even the most horrifying scenes are underlined by jokes or absurdity. When the news announcer is supposed to read a news bulletin he has to hand it to a nearby ballerina because of his speech impediment, and the ballerina then alters her voice to a "grackle squawk" because it would be "unfair" to use her natural voice, described as a "warm, luminous, timeless melody". This absurdity highlights the madness of the world of "Harrison Bergeron".
ellauri132.html on line 208:

Voiceovers to the reader. “Dear Reader, listen closely for I am about to tell you a most wonderous tale.” I’m not six, so I’ll pass, thanks. No, you are under five, you can't wait for the ads to end to watch Paw Patrol.

Prologue. The fuzzy bit at the beginning that doesn’t make sense until you’ve read the whole novel. It's backstory in disguise. Prologues that start a thousand years in the past will cause the author to burn in hell. Okay, you most likely also speed forward over the Paw Patrol theme song.

Alarm clock. Possibly the worst opening of all: “I groaned as the alarm went off. Oh no, I’m late, I thought to myself. I got up, and put on my blue denims, and my cute pink top...” Never miss an opportunity for random misogyny! Anyway, look at the beginnings of world lit classics. You would have ended up mutilating most of them, turning them to more episodes of Paw Patrol.

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!
ellauri145.html on line 404: Roger Tichborne, heir to the noble and filthy rich Tichborne family´s title and fortunes, was presumed to have died in a shipwreck in 1854 at age 25. His mother clung to a belief that he might have survived, and after hearing rumours that he had made his way to Australia, she advertised extensively in Australian newspapers, offering a reward for information. In 1866, a Wagga Wagga butcher known as Thomas Castro came forward claiming to be Roger Tichborne. Although his manners and bearing were unrefined, he gathered support and travelled to England. He was instantly accepted by Lady Tichborne as her son, although other family members were dismissive and sought to expose him as an impostor. During protracted enquiries before the case went to court in 1871, details emerged suggesting that the claimant might be Arthur Orton, a butcher´s son from Wapping in London, who had gone to sea as a boy and had last been heard of in Australia. After a civil court had rejected the claimant´s case, he was charged with perjury; while awaiting trial he campaigned throughout the country to gain popular support. In 1874, a criminal court jury decided that he was not Roger Tichborne and declared him to be Arthur Orton. Before passing a sentence of 14 years, the judge condemned the behaviour of the claimant´s counsel, Edward Kenealy, who was subsequently disbarred because of his conduct.
ellauri145.html on line 516: Condemned by ill health and abysmal eyesight to convey his philosophy in short, aphoristic bursts, Nietzsche knew the power of raising a bubble of laughter, only to puncture it as you ponder the further meaning: “Is man God’s mistake, or is God man’s mistake?” “Man does not strive for happiness; only the Englishman does that” – a dig at Jeremy Bentham and John Stuart Mill. “Possession usually diminishes the possession.” “Never trust a thought that occurs to you indoors.” He even makes fun of his readers: “The worst readers are those who behave like plundering troops: they take away a few things they can use, dirty and confound the remainder, and revile the whole.” Vittu miten säälittäviä on yrityxet osoittaa että jyrkät tyypit olis jotenkin humoristisia. Ei ne vaan ole.
ellauri145.html on line 524: Following the war, academics who had supported the Nazi regime were banned from teaching, including Heidegger, who never spoke publicly or privately about his involvement. Heidegger turned away from his earlier project of creating a fundamental ontology, and in doing so he also turned away from Nietzsche - or so his writings would make it appear. In truth, he remained just as indebted to Nietzsche’s work as he ever was, only he shifted focus. He created a false presentation of Nietzsche’s work in order to distance himself from his own past and involvement with the Nazis. Many academics take Heidegger’s critique of Nietzsche to be factual and seem to excuse Heidegger because he was under the influence of Nietzsche.
ellauri145.html on line 533: Nietzsche is popular among teenagers for the same reason that awking Stephen">Stephen Hawking is well-known among people who aren’t scientists: image.
ellauri145.html on line 535: Intellectuals very often have an image the same way rock stars and movie directors do. There’s the real person, and there’s the body of work they create, and then there’s the image, the popular conception of that person. Most people don’t understand theoretical physics and are not interested in learning the math to do so, and most people probably wouldn’t understand anything in the papers that Hawking has authored or co-authored. But most of us know who Hawking was, not only because he wrote popular books but because he was paralyzed and sat in a wheelchair and had a robot voice. The idea of a theoretical physicist who does all his work with his brain even though his body is destroyed and speaks through a machine is almost like a comic book character, and the popular imagination loves that.
ellauri145.html on line 537: Nietzsche’s image, through no more fault of his own than Hawking´s (LOL), has grown in a similar way to that of Hawking. We all have a vague notion of what the Ubermensch is, we’ve all heard “God is dead,” and we all know Nietzsche was a crazy philosopher with a giant mustache who wrote really hard books and scared his contemporaries and was apparently a favorite of the Nazis. There are little quips and quotes from him around the internet that sound awfully cryptic and enigmatic. And the publishing industry plays on this image, too: I have a copy of Beyond Good And Evil with a black cover and the title text printed in red and white, and the color scheme looks a little sinister. I strongly suspect that, if Nietzsche did not have a popular image as a crazy nihilist Nazi Ubermensch from the 1800s, the publisher would not have made the decision to print his books with a black and red color scheme. A cursory look at Amazon’s book listing also shows copies of Thus Spake Zarathustra with a picture of a panther’s eyes on the cover, glowering at the reader. Because… “Nietzsche was that crazy German writer or philosopher or whatever, right? And he was, like, an anarchist or nihilist or Nazi or something, right? Didn’t he kill God or something like that? Yeah.”
ellauri145.html on line 709: When Zola was interviewed for this series on March 31, one month after Là-bas had begun to appear, even he admitted that it was possible that Naturalism was drawing to a close: “C’est possible. Nous avons tenu un gros morceau du siècle, nous n’avons pas à nous plaindre; et nous représentons un moment assez splendide dans l’évolution des idées au dix-neuvième siècle pour ne pas craindre d’envisager l’avenir” (XII, 653).
ellauri146.html on line 654: Poe, unlike other great American writers of his time, spent a considerable portion of his childhood in Britain. In 1815, John Allan set out for England, accompanied by his wife, Frances Allan; his sister-in-law, “Aunt Nancy” Valentine; and his six-year-old foster son, Edgar Poe. For a time Edgar attended the small London school of Miss Dubourg (a name which subsequently was to appear in “The Murders in the Rue Morgue”) and later, for a period of three years from 1817 to 1820, was sent to a better school, the Manor House at Stoke Newington near London. Here Poe, in addition to being affected profoundly by the atmosphere of England, studied French, Latin, history and literature. The Manor House School, with its “Dr.” Bransby, Poe later was to transplant bodily to the semi-autobiographical tale “William Wilson” (1840).
ellauri146.html on line 656: Poe saw a good deal of Scotland, too, on first arriving in Britain and may have attended school in Irvine for a time. It would be difficult to estimate the impact of these formative years in Britain upon the youthful Poe.
ellauri146.html on line 666: It may be that Poe was embittered by his forced withdrawal from the University. During his life he never returned there, and, though there are oblique references to Charlottesville in “A Tale of the Ragged Mountains” and in The Journal of Julius Rodman, no other allusions to the University are to be found in his written work.
ellauri146.html on line 686: started with the queerest idea conceivable, viz; that all men are born free and equal-this in the very teeth of the laws of gradation so visibly impressed upon all things both in the moral and physical universe. Every man “voted,” as they called it-that is to say, meddled with public affairs-until, at length, it was discovered that what is everybody’s business is nobody’s, and that the “Republic” (as the absurd thing was called) was without a government at all. It is related, however, that the first circumstance which disturbed, very particularly, the self-complacency of the philosophers who constructed this “Republic,” was the startling discovery that universal suffrage gave opportunity for fraudulent schemes….A little reflection upon this discovery sufficed to render evident the consequences, which were that rascality must predominate— in a word, that a republican government could never be anything but a rascally one. While the philosophers, however, were busied in blushing at their stupidity in not having foreseen these inevitable evils, and intent upon the invention of new theories, the matter was put to an abrupt issue by a fellow of the name of Mob, who took everything into his own hands and set up a despotism…. As for republicanism, no analogy could be found for it upon the face of the earth—unless we except the case of the “prairie dogs,” an exception which seems to demonstrate, if anything, that democracy is a very admirable form of government—for dogs.
ellauri146.html on line 735: Of the town closed as the town awoke. portit sulkeutuivat herätessä.
ellauri146.html on line 746: In the wood faraway under me. Mezässä kaukana mun alla.
ellauri146.html on line 759: It turned away from the blithe country Se kääntyi pois huolettomalta maalta
ellauri146.html on line 764: And I saw in the turning so clearly a child's Ja näin käännöxessä selvästi lapsen
ellauri146.html on line 801: It seems to me that however delicate and profound the relations Wardi draws, the cost is too high. Contrary to the "echo interpretation" Wardi suggests, I would argue for the poet's acknowledgment of the arrow of time, which leaves both childhood (even if it was not exhausted when he was a child), and the imaginative reunion with it now at 30, lost and unreachable.
ellauri146.html on line 815: But still the house-affairs would draw her thence:
ellauri146.html on line 862: Vankka voitto taantumuxen voimille. 2010 tuli toinen samanlainen julistus, jonka ensimmäisiä allekirjoittajia oli Suomen vihreiden Heidi Hautala. Ne kuuluvat Wikipedian luokkaan Category:Decommunization. Decommunization in Ukraine started during and after the dissolution of the Soviet Union in 1991. With the success of the Revolution of Dignity in 2014, the Ukrainian government approved laws that outlawed communist symbols.
ellauri146.html on line 864: The ban on communist symbols resulted in the removal of hundreds of statues, the replacement of street signs and the renaming of populated places including some of Ukraine's biggest cities like DniproPetrovsk (sorry, Dnipro). The city administration of Dnipro estimated in June 2015 that 80 streets, embankments, squares, and boulevards would have to be renamed. Maxim Eristavi of Hromadske.TV estimated late April 2015 that the nationwide renaming would cost around $1.5 billion. The legislation also granted special legal status to veterans of the "struggle for Ukrainian independence" from 1917 to 1991 (the lifespan of the Soviet Union). The same day, the parliament also passed a law that replaced the term "Great Patriotic War" in the national lexicon with "World War II" from 1939 to 1945 (instead of 1941–45 as is the case with the "Great Patriotic War"). A change of great significance.
ellauri147.html on line 107: Tyynni received several literary awards between 1943 and 1982. Morever, she won the gold medal in 1948 for her poem ‘Hellaan laakeri’ (‘Let's put a bearing into the stove') at a time when literary composition was still a part of the non-professional Olympic games. A Pro Finlandia medal holder, Academician of the Arts and Honorary doctor, Aake Tyynni died in 1997 at the age of 84. Her daughter Riitta Seppälä and son Mikko-Olavi Seppälä have written their mother’s biography, Aake Tyynni – Hymyily, kyynel, laulu. (‘Aake Tyynni. A smile, a tear, a song’, WSOY, 2013)
ellauri147.html on line 150: Some interpreters also upheld a biological interpretation of the Wille zur Macht, making it equivalent with Darwinism. For example, the concept was appropriated by some Nazis such as Alfred Bäumler, who may have drawn influence from it or used it to justify their expansive quest for power.
ellauri147.html on line 152: This reading was criticized by Martin Heidegger in his 1930s courses on Nietzsche—suggesting that raw (or cooked?) physical or political power was not what Nietzsche had in mind. No wonder Hitler had a low notion of Martin.
ellauri147.html on line 228: Emily finally gets an opportunity to pitch her idea to Camille´s mother. Sylvie is unimpressed with Emily´s idea to market Camille´s family´s champagne. Emily meets Julia Roberts who is a member of the Aussie Football League (AFL). She is aware of Emily´s association with Pierre Cadault and asks if Pierre might be willing to donate her his dress to be auctioned at AFL´s fundraising benefit.
ellauri147.html on line 289: In 1970, Phil Collins got his big break when he became the drummer of iconic rock band, Genesis. It turns out though that his first encounter with Peter Gabriel was pretty awkward. Despite this, their passion for music brought them together and before they knew it, they became one of the most popular bands around.
ellauri147.html on line 318: The beginning of the end started when Phil started having an affair with Orianne Cevey. "That one place" had an awful itch.
ellauri147.html on line 389: Despite making a name for herself as a suspected actress, Lily Collins has admitted that being the daughter of Phil Collins hasn’t necessarily helped her career. Haw haw. Phil is estimated to have a jaw-dropping net worth of $260 million, which he accumulated through his career as a musician, actor, and writer.
ellauri147.html on line 411: He has won several awards, including the Grammy Awards, Brit Awards, American Music Awards, Academy Award, and Golden Globe Awards.
ellauri147.html on line 468: At the PETA’s 2020 Libby Awards, she received the ‘Most Pawsitive Quarantine Story’ award for adopting a puppy named Robert Redford from the animal shelter.
ellauri147.html on line 608: Winnicott's theoretical slipperiness has been linked to his efforts to unclify Kleinian views. Yet whereas from a Kleinian standpoint, his repudiation of the concepts of envy and the death wish were a resistant retreat from the harsh realities he had found in infant life, he too has been accused of being too close to his mother, and of sharing in Klein's regressive shift of focus away from the Oedipus complex to the pre-oedipal.
ellauri147.html on line 857: Hot or Not was preceded by the rating sites, like RateMyFace, which was registered a year earlier in the summer of 1999, and AmIHot.com, which was registered in January 2000 by MIT freshman Daniel Roy. Regardless, despite any head starts of its predecessors, Hot or Not quickly became the most popular. Since AmIHotOrNot.com's launch, the concept has spawned many imitators. The concept always remained the same, but the subject matter varied greatly. The concept has also been integrated with a wide variety of dating and matchmaking systems. In 2007 BecauseImHot.com launched and deleted anyone with a rating below 7 after a voting audit or the first 50 votes (whichever is first).
ellauri147.html on line 870: A 2006 "hot" or "not" style study, involving 264 women and 18 men, at the Washington University School of Medicine, as published online in the journal Brain Research, indicates that a person´s brain determines whether an image is erotically appealing long before the viewer is even aware they are seeing the picture. Moreover, according to these researchers, one of the basic functions of the brain is to classify images into a hot or not type categorization. The study´s researchers also discovered that sexy shots induce a uniquely powerful reaction in the brain, equal in effect for both men and women, and that erotic images produced a strong reaction in the hypothalamus.
ellauri150.html on line 476: The film's final onscreen writing credits created controversy when, in October 1959, the Writers Guild of America (WGA) awarded Tunberg sole screenplay credit, despite the objections of the film's director, William Wyler, who, in the film's commemorative booklet and elsewhere, claimed that Christopher Fry was more responsible than any other writer for the final screenplay. In response to Wyler's public outcries against their ruling, the WGA took out trade paper ads on November 20, 1959 in which they issued a statement reading, in part, "the unanimous decision of the three judges was that the sole screenplay credit was awarded to Karl Tunberg...The record shows the following: 1. Karl Tunberg is the only writer who has ever written a complete screenplay on Ben-Hur; 2. Karl Tunberg continued to contribute materials throughout the actual filming, and this material is incorporated in the final picture; and 3. Karl Tunberg alone did the necessary rewriting during the four months of retakes and added scenes. Mr. Christopher Fry himself was fully informed of the proceedings of the Guild. He has made it absolutely clear that he did not want to protest the decision of the Guild."
ellauri150.html on line 506: "But this repetition of the old story is just the fairest charm of domestic discourse. If we can often repeat to ourselves sweet thoughts without ennui, why shall not another be suffered to awaken them within us still oftener."— Hesp.: Jean Paul F. Richter.
ellauri150.html on line 514: In such condition a little child could have done as much as he to prevent the awful crime he was about to witness. The intentions of God are always strange to us; but not more so than the means by which they are wrought out, and at last made plain to our belief.
ellauri150.html on line 582: Ben-Hur, when he was told of the visit, knew certainly what he had long surmised—that on the day of the crucifixion Iras had deserted her father for Messala. Nevertheless, he set out immediately and hunted for him vainly; they never saw him more, or heard of him The blue bay, with all its laughing under the sun, has yet its dark secrets. Had it a tongue, it might tell us of the Messiah.
ellauri150.html on line 683: These are they in very truth who, as the sacred text bears witness, defile the flesh, and despise dominion, and blaspheme majesty. They leave nothing scathless or uninjured of that which human and divine laws alike have wisely ordained to ensure the preservation and honor of life. From the heads of States to whom, as the Apostle admonishes, all owe submission, and on whom the rights of authority are bestowed by God Himself, these sectaries withhold obedience and preach up the perfect equality of all men in regard to rights alike and duties. The natural union of man and woman, which is held sacred even among barbarous nations, they hold in scorn; and its bond, whereby family life is chiefly maintained, they slacken, or else yield up to the sway of lust.
ellauri150.html on line 685: In short, spurred on by greedy hankering after things present, which is the root of all evils, which some coveting have erred from the faith, they attack the right of property, sanctioned by the law of nature, and with signal depravity, while pretending to feel solicitous about the needs, and anxious to satisfy the requirements of all, they strain every effort to seize upon and hold in common all that has been individually acquired by title of lawful inheritance, through intellectual or manual labor, or economy in living. These monstrous views they proclaim in public meetings, uphold in booklets, and spread broadcast everywhere through the daily press. Hence the hallowed dignity and authority of rulers has incurred such odium on the part of rebellious subjects that evil-minded traitors, spurning all control, have many a time within a recent period boldly raised impious hands against even the very heads of States. etc.etc.
ellauri150.html on line 699: So the Pope is telling us that it's really that simple. There is an intimate relationship between freedom and sin. If you want to be free, don't sin. When the Church teaches us not to sin, it is also teaching us how to be free. That's *real* freedom. Don't worry, you still have lots of other choices open to you that don't involve sin. You haven't given anything up, in fact you have opened up new possibilities now that you have freed yourself from sin. (Pst! before you get carried away with this, read the fine print below on gay and premarital sex.)
ellauri150.html on line 701: Now, how do we know right from wrong? Well that's easy - just follow the law. But who's law? God's Law! So we are free to obey the law! In fact, We MUST be free, how else can God punish us, instead of shutting us in a pen, or lunatic asylum?
ellauri150.html on line 703: The Pope tells us that, "Nothing more foolish can be uttered or conceived than the notion that, because man is free by nature, he is therefore exempt from law." Oh, so you thought that being free meant that you could just ignore the law of God? Wr-o-ng! Try again.
ellauri150.html on line 707: Instead he says, "the truth is that we are bound to submit to law precisely because we are free by our very nature." We don't need to become free, we are already free. We were born free. Unlike other animals we have a soul, and we can know right from wrong, and we have the freedom to choose. The lesser animals are not "bound" by God's law. They simply follow their instincts. And in fact you could say that they are slaves to their instincts. They have no choice whether to kill or not to kill.
ellauri150.html on line 709: But we, who are children of God, have a special place in creation. We alone are "bound" by His law. And it's by submitting to His law that we become truly free.
ellauri150.html on line 711: The Pope closes this section by saying, "law is the guide of man's actions; it turns him toward good by its rewards, and deters him from evil by its punishments." Remember this is Divine Law that he is referring to here. Something tells me that our current system of laws has some major flaws, because sometimes it seems we are punished for doing good, and rewarded for doing evil. But I suppose this is to be expected in this earthly world in which we live.
ellauri150.html on line 734: I was just reading about awking Stephen">Stephen Hawking this morning and thinking that I should write an article about that. I was thinking of calling it "Also sprach Stephen Hawking". I've never been a fan of his. I always thought his "a brief history of time" to be an exercise in extreme egotism and pure conjecture. I actually never bothered reading it because I didn't want my mind polluted with those thoughts.
ellauri150.html on line 736: It seems to me that Hawking is using a particular model of the universe to try to attack religion. But for me the very fact that there is a universe is enough to fill me with awe at creation and in God the Creator. In fact the more we learn about the immensity of space and the variety of celestial objects, the more I am filled with awe and wonder. Part of that is the admiration that we are living in such an advanced society that we are able to make these discoveries in the first place.
ellauri150.html on line 746: I have been thinking that the lives of the saints would be great material for Hollywood. We have the technology now to make supernatural events come to life in a realistic way on the movie screen. I was thinking of St. Bernadette who saw Our Lady at Lourdes. She always complained that the paintings and statues of Our Lady never portrayed her full beauty. But imagine if she had been able to describe her vision to a modern movie director working in 3D Imax format. The image could actually be made to float in space in front of the viewer and emanate a holy glow. A little like princess Leia in the hologram (though I thought the hologram was rather too small.) If the viewer tried to touch this image, his hand would pass through it. (I've experienced this with images in Imax movies. I'm thinking specifically of the floating seeds/"jelly fish" in Avatar.)
ellauri150.html on line 750: Maybe the Vatican needs to get into the movie business! In the past the Vatican sponsored the works of arts of the greatest artists of the times. Today the cinema is our greatest, most technologically advanced art form and we need Christian movie directors and producers that will dedicate their art to Christ. This will never happen in Hollywood. The one exception was "The Passion" and we saw what a struggle that was.
ellauri150.html on line 768: P.S. Tomorrow (Sun 9PM) is the MTV music awards. I'll probably watch it just in order to monitor the latest ideas that are being pushed onto young people.

ellauri150.html on line 771: P.P.P.S. The MTV Music awards are starting now. I'm recording it and will probably watch it tomorrow.

ellauri151.html on line 53: This autobiography/biography was written at the time of the award and first published in the book series Les Prix Nobel. It was later edited and republished in Nobel Lectures. To cite this document, always state the source as shown above.
ellauri151.html on line 110: André Paul Guillaume Gide (French: [ɑ̃dʁe pɔl ɡijom ʒid]; 22 November 1869 – 19 February 1951) was a French author and winner of the Nobel Prize in Literature (in 1947). André was born in Paris on 22 November 1869, into a middle-class Protestant family. His father was a Paris University professor of law who died in 1880, Jean Paul Guillaume Gide, and his mother was Juliette Maria Rondeaux. His uncle was the political economist Charles Gide. His paternal family traced its roots back to Italy, with his ancestors, the Guidos, moving to France and other western and northern European countries after converting to Protestantism during the 16th century, due to persecution.
ellauri151.html on line 164: She saw that he was coming; and stopped him again. But she was very nearly too late. Tackletonistakin tulee kilppi lopussa. Sirkka sirahtaa ja sitten kaikki haihtuvat kuin pieru Saharaan. Risa lelu jää lojumaan lattialle.
ellauri151.html on line 297: Jawohl, tässähän ne on ne Freudin 3 kääpiötä, supermies, id ja ego joka onnetonna pyörii niiden välimiehenä.
ellauri151.html on line 442: If only I was as eloquent as Demosthenes, I would have to do no more than repeat a single word three times. Reason is language — Logos; I gnaw on this marrowbone and will gnaw myself to death over it. It is still always dark over these depths for me: I am still always awaiting an apocalyptic angel with a key to this abyss. Help us translate this quote!
ellauri151.html on line 490: But when the dew of the dawn caresses the wire, Mutta kun auringonnousun kaste hellii rautalankaa,
ellauri151.html on line 627: Literature” by D.H. Lawrence [...] some Hamann (which is terribly
ellauri151.html on line 705: 4. Preached repentance, water baptism, keeping the Law, forgiving others, and faith in who He was as necessary for salvation4. Preached faith alone in the death, burial, and resurrection of Christ as necessary for salvation
ellauri151.html on line 707: 6. Operated under the Mosaic Law6. Operated under grace
ellauri151.html on line 720: Paul, however, wrote that Christians are not under the Mosaic Law; we are under the administration of Grace (Romans 6.14). These are two vastly different operating environments. Jesus ministered only to Jews. Jesus also ordered his disciples not to go to Gentiles but to go to Jews alone (Matthew 10.5-6). In Christianity, Paul went to the Gentiles as the Apostle of the Gentiles (Romans 11.13; 1 Timothy 2.7; 2 Timothy 1.11).
ellauri151.html on line 796: [40] On these two commandments depend all the law and the prophets.
ellauri151.html on line 874: [35] Heaven and earth will pass away,
ellauri151.html on line 876:

16. On the destiny of the Law and the Prophets:

Why a young virgin? This quality ensured that whoever was chosen for the job wouldn’t be taken away from a jealous fiancé or husband, nor would she be a widow familiar with the sexual practices of the marriage bed. We don’t know what hopes and dreams Abishag had for her own life, but in the ancient world where uncertainty and struggle were lifelong challenges for most people, the honor of being brought into the king’s household would mean a lifetime of well-being and security for her and her family (1 Kings 4:27).
ellauri153.html on line 857: aw" height="200px" />
ellauri153.html on line 862: For Hegel, Napoleon as a world-historic figure is fulfilling a destiny, he is the bloodthirsty vessel with which history and the Geist unfold itself. For Schopenhauer, Napoleon is just one more bloodthirsty conqueror in a long line of bloodthirsty conquerors without a special purpose. He is not special because he is just as egoistic and ambitious as the rest of mankind (except Arttu). Hegel saw N. on the way up, Sope on his way down.
ellauri153.html on line 864: After submitting it as his doctoral dissertation Arttu was awarded a PhD from the University of Jena in absentia. Private publication soon followed. "There were three reviews of it, commending it condescendingly. Scarcely more than one hundred copies were sold, the rest was remaindered and, a few years later, pulped."[1] Among the reasons for the cold reception of this original version are that it lacked the author´s later authoritative style and appeared decidedly unclear in its implications. A copy was sent to Goethe who responded by inviting the author to his home on a regular basis, ostensibly to discuss philosophy but in reality to recruit the young philosopher into work on his Theory of Colors.
ellauri153.html on line 869: Our knowing consciousness is divisible solely into subject and object. To be object for the subject and to be our representation or mental picture are one and the same. All our representations are objects for the subject, and all objects of the subject are our representations. These stand to one another in a regulated connection which in form is determinable a priori, and by virtue of this connection nothing existing by itself and independent, nothing single and detached, can become an object for us. The first aspect of this principle is that of becoming, where it appears as the law of causality and is applicable only to changes. Thus if the cause is given, the effect must of necessity follow. The second aspect deals with concepts or abstract representations, which are themselves drawn from representations of intuitive perception, and here the principle of sufficient reason states that, if certain premises are given, the conclusion must follow. The third aspect of the principle is concerned with being in space and time, and shows that the existence of one relation inevitably implies the other, thus that the equality of the angles of a triangle necessarily implies the equality of its sides and vice versa. Finally, the fourth aspect deals with actions, and the principle appears as the law of motivation, which states that a definite course of action inevitably ensues on a given character and motive.
ellauri155.html on line 370: Speaking to the Beacon, an anonymous Department of Homeland Security official commented “CBP doesn’t have the people to properly patrol our nation’s borders but we do have the time to step away from work hours to have a conversation on unconscious bias. It is high time to replace any wimpy inconscious biases with honest-to-God conscious ones.”
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.
ellauri155.html on line 670: aws.com/nzz-img/2014/06/23/1.18328611.1403537731.jpg" width="50%" />
ellauri155.html on line 725: Mihin vittuun noi sakemannit tarvii tota kostoa? Koska ne haluaa maxaa samalla Porvoon mitalla. Silmä silmästä, hammas hampaasta. Mitä väliä kuha toimii, ajattelee anglosaxit ja panee karvakädet Guantanamoon. Notice that the old strawman Strawson raises his ugly head in this connection. He was last heard of in album 84 when relating Ludi Wittgenstein´s late religious troubles.
ellauri155.html on line 765: So important was it to Calvin to believe this doctrine that he said, “We shall never feel persuaded as we ought that our salvation flows from the free mercy of God as its fountain, until we are made acquainted with his eternal election.” Yet even though he saw eternal election this way, he also stressed a need for caution.
ellauri155.html on line 812: There is nothing which is more dispiriting to us than while we vex and annoy ourselves with this sort of question – Why is it not otherwise with us? Why has it so happened that we came to this place? [In other words, why has God allowed this to happen to us?] ...It is God, therefore, who has sought back from you your son, whom he committed to you to be educated, on the condition, that he might always be his own. And therefore, he took him away, because it was both of an advantage to him to leave this world, and by this bereavement to humble you, or to make trial of your patience. If you do not understand the advantage of this, without delay, first of all, set aside every other object of consideration, and ask of God that he may show you. Should it be his will to exercise you still further, by concealing it from you, submit to that will, that you may become the wiser than the weakness of your own understanding can ever attain to.”
ellauri155.html on line 817: awson.jpg" />
ellauri155.html on line 822: Peter Frederick Strawson (1919–2006) was an Oxford-based philosopher whose career spanned the second half of the twentieth century. He wrote most notably about the philosophy of language, metaphysics, epistemology and the history of philosophy, especially Kant.
ellauri155.html on line 824: There is no shallow end to the philosophical pool! Strawson was married and had four children. He was a highly cultured man, with a passion for literature, especially poetry, large amounts of which he could recite and most of which he also wrote. In conversation, manners and appearance, the overwhelming impression was of elegance and effortless intelligence. Mutta aika mitättömän näköinen pallokorva. P.F. Strawsonin pituus oli bläänk ja sen net worth under review. Fair enough, Jakkoh-Hintikka puuttui kokonaan celebs hall of famesta.
ellauri155.html on line 826: Strawson was committed to the value of publication, of books and articles, whereas Austin seemed content to develop his views and promulgate them in lectures and talks. His achievements were recognised by election in 1960 to the British Academy, by the reception of a knighthood in 1977 and by many other honours. In 1998 he became the twenty-sixth philosopher to have a volume devoted to him in the famous Library of Living Philosophers series, adding another British name to the list of recipients of this honour, previous ones being Whitehead, Russell, Moore, Broad and Ayer. Austin did not get included, nyaah nyaah nyaah!
ellauri155.html on line 855: P. F. Strawson (1998)
ellauri155.html on line 870: Strawson’s purposed to dissolve the so-called problem of determinism and responsibility by drawing a contrast between two different perspectives we can take on the world: the ‘participant’ and ‘objective’ standpoints. These perspectives involve different explanations of other people’s actions. From the objective point of view, we see people as elements of the natural world, causally manipulated and manipulable in various ways. From the participant point of view, we see others as appropriate objects of ‘reactive attitudes’, attitudes such as gratitude, anger, sympathy and resentment, which presuppose the responsibility of other people. These two perspectives are opposed to one another, but both are legitimate. In particular, Strawson argues that our reactive attitudes towards others and ourselves are natural and irrevocable. They are a central part of what it is to be human. The truth of determinism cannot, then, force us to give up the participant standpoint, because the reactive attitudes are too deeply embedded in our humanity. Fuck humanity, and fuck viewpoints. Game theory is an optimization technology used by animals. As such it forms a part of the causal net.
ellauri155.html on line 912: Nor fear, nor hope, nor envy saw my face. Eikä pelkoa, toivoa eikä kademieltä naamalla.
ellauri155.html on line 960: her own and draws no alimony, being of an old Philadelphia Quaker family,
ellauri155.html on line 983: give it away.
ellauri156.html on line 31:

Bob & Dawg

ellauri156.html on line 45: But here is the spoiler: What David's story tells us is that it is OK to be as awful and nasty a person privately as you could ever wish to be, as long as you end up as the overall winner of the cup. Winners can do nothing seriously wrong, because the victory at the end is the crucial thing. In terms of good old game theory: a virtuous life is no game of attrition, where every mistake counts and your deeds are toted up at the end. No, it is a winner takes all, you either win or lose at the end, whatever happens in subgames on the way is just wiped away. This applies to Dog himself, as Lauri Snellman with his nifty jesuitical game-theoretical theodicy argument has shown.
ellauri156.html on line 68: Many tragic incidents occur as the unexpected outcome of a sequence of events. Certainly that is the case with King David. A little vacation from war leads to a day spent in bed, followed by a stroll along the roof of his palace as night begins to fall on Jerusalem. By chance, David sees a woman bathing herself, a sight which David fixes upon, his pecker coming instantly to attention, and then follows up on with an investigation as to her identity. The woman is shortly summoned to the palace and then to his bedroom, where David sleeps with her (well no, actually he spends time with her very much awake; what is meant by this euphemism is that he fucks the lady crazy.) Even though he has discovered she is the wife of Uriah, a warrior who is fighting for the army of Israel. Never mind. The woman becomes pregnant, and so David calls Uriah home, hoping it will be thought that he has gotten his wife pregnant. When this does not work, David gives orders to Joab, the commander of the army, which arranges for Uriah's death in battle. It looks like the perfect crime, but David's sin is discovered and dealt with by Nathan, the prophet of God. Nathan is Philip Roth's alter ego's name, Nathan Zuckerman! Can this be an accident? Jehova knows, it's too late to ask Phil.
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 80: When David’s men came to the land of the Ammonites, 3 the Ammonite commanders said to Hanun their lord, “Do you think David is honoring your father by sending envoys to you to express sympathy? Hasn’t David sent them to you only to explore the city and spy it out and overthrow it?” 4 So Hanun seized David’s envoys, shaved off half of each man’s beard, cut off their garments at the buttocks, and sent them away.
ellauri156.html on line 100: 9 The Lord said to Egad, David’s seer, 10 “Go and tell David, ‘This is what the Lord says: I am giving you three options. Choose one of them for me to carry out against you.’” 11 So Gad went to David and said to him, “This is what the Lord says: ‘Take your choice: 12 three years of famine, three months of being swept away[a] before your enemies, with their swords overtaking you, or three days of the sword of the Lord—days of plague in the land, with the angel of the Lord ravaging every part of Israel.’ Now then, decide how I should answer the one who sent me.”
ellauri156.html on line 104: 14 So the Lord sent a plague on Israel, and seventy thousand men of Israel fell dead. 15 And God sent an angel to destroy Jerusalem. But as the angel was doing so, the Lord saw it and relented concerning the disaster and said to the angel who was destroying the people, “Enough! Withdraw your hand.” The angel of the Lord was then standing at the threshing floor of Araunah[b] the Jebusite. Jebu jebu jee! Ei sattunut!
ellauri156.html on line 106: But why the fuck was it a sin in the first place? Censuses are taxation events. David was after money, not blood, since when is that a sin in Jehovah's book? Or maybe he did not want to draw the sword, but rather sheathe it with Bathsheba? Now that is a sin, if the vagina is not one of yours. Hey, read on, Bob explains it all:
ellauri156.html on line 127: Who is Gideon? Are we supposed to know? All I know is Gideon's bible, which the Beatles found in the bottom drawer of a bedside table in hotel room in a song whose name can't remember just now. "Only to find, Gideon's bible." Se oli Rocky Raccoon valkoiselta albumilta. Ai niin, ja sitten on Onni Gideon!
ellauri156.html on line 131: Gideon syntyi Venäjällä, ja hänen perheensä muutti Suomeen vuonna 1921. Hänet tunnetaan erityisesti steel- eli havaijinkitaran soittajana. Hänen muita soittimiaan olivat kontrabasso ja viulu. Hänen ensimmäinen havaijimusiikkia soittanut yhtyeensä oli vuonna 1941 perustettu Oahu Trio. Myöhemmin yhtye levytti ja esiintyi nimellä Aloha Hawaiji. Onni Gideonin alkuvuonna 1957 julkaistu ”Hawaiian rock” lienee ensimmäinen täysin suomalainen rock-levytys (äänitetty 1956). Hänen tunnetuin kappaleensa on ”Tiikerihai” (alun perin Peter Hodkinsonin ”Tiger Shark”).
ellauri156.html on line 145: The lyrics describe a conflict over a love triangle, in which Rocky's girlfriend Lil Magill (known to the public as Nancy) leaves him for a man named Dan, who punches Rocky in the eye. Rocky vows revenge and takes a room at the saloon in the town where Dan and Nancy are staying. He bursts into Dan's room, armed with a gun, but Dan out-draws and shoots him. A drunken doctor attends to Rocky, the latter insisting that the wound is only a minor one. Stumbling back to his room, Rocky finds a Gideon Bible and takes it as a sign from God.
ellauri156.html on line 236: King David makes the mistake of staying in Jerusalem, rather than fighting the Ammonites with his army. He does not stay home to meditate on the Law of Moses or to write another psalm or two; he seems to stay home to stay in bed. We know Uriah went to bed when it was evening (that is, when it got dark), and it is very likely that he got up at first light (see 11:13). With David, it is very different. David does not get up until evening, that is, until it is time for a soldier to go to bed. (As a friend of mine pointed out, this is probably a habit developed over days and not just a one-time event.) It is very unlikely that David is doing any “kingly work” in the wee hours of the night. From all appearances, David is simply indulging himself. Whaddya mean? Fucking maidens is kingly work if anything. Surely he wasn't watching late night shows, since all he had was his TV mama. Sitting up and adjusting the screen until the picture was completely right.
ellauri156.html on line 269: I am not suggesting that David purposed to see something he should not. (I bet he did, peeping Tom. You actually come round to the same conclusion below, Bob.) More than likely he is walking about, almost absent-mindedly, when suddenly his eyes fix on something that rivets his attention on a woman bathing herself. The text does not really tell us where this woman is bathing, and why at this time of the night? We only know that she is within sight of David's penthouse (rooftop). David notes her beauty. He does not know who she is or whether she is married. We cannot be certain how much David sees, and thus we do not know for certain whether he has yet sinned. (What the fuck? How much do you need to see to sin? Are boobs enough, or do you need to see the pudendum or the fanny?) If David saw more of this woman than he should (a fact still in question), then he surely should have diverted his eyes. It was not necessarily evil for him to discretely inquire about her. If she were unmarried and eligible, he could have taken her for his wife. His inquiry would make this clear.
ellauri156.html on line 275: The answer comes to David in the form of a question. I take it that no one else actually saw this woman, but only David. The identification of this woman depends then upon David's description of her age, appearance, and location, and no one could be absolutely certain whether this is the woman or not -- except for David, of course, who would recognize her.
ellauri156.html on line 299: The sequence of events, so far as David is concerned, can be enumerated in this way: (1) David stays in Jerusalem; (2) David stays in bed; (3) David sees Bathsheba bathing herself as he walks on his roof; (4) David sends and inquires about this woman; (5) David learns her identity and that she is married to a military hero; (6) David sends messengers to take her and bring her to him; (7) David lays with her; (8) Bathsheba goes back to her home after she purifies herself. This same sequence can be seen in a number of other texts, none of which is commendable. Shechem “saw, took, and lay with” Dinah, the daughter of Jacob in Genesis 34:2. Judah “saw, took, and went in to” the Canaanite woman he made his wife in Genesis 38:2-3. Achan “saw, coveted, and took” the forbidden spoils of war in Joshua 7:21. Samson did virtually the same in Judges 14. Let us not forget that a similar sequence occurred at the first sin when Eve “saw, desired, and took” the forbidden fruit in Genesis 3. (Thanx a lot Bob for this compendium. This will certainly come handy later on, when looking for something fun to read.)
ellauri156.html on line 303: The inference is often drawn that Bathsheba should not have been exposing herself as she did, and that it was her indiscretion which started this whole sequence of events. Some think her actions may have been deliberate (She knew David was there and could see. . . .), while others would be more gracious and assume it was simply poor judgment. Let me point out several things from the text. First and foremost, when Nathan pronounces divine judgment upon David for his sin, Bathsheba and Uriah are depicted as the victims, not the villains. When Adam and Eve sinned, God specifically indicted Adam, Eve, and the serpent, and each received their just curse. This is simply not the case with Bathsheba. Nowhere in the Bible is she indicted for this sin. It may be that the author did not choose to focus upon Bathsheba, but even in this case, the Law would clearly require us to consider her innocent until proven guilty. (Which law? Not biblical law for sure, take for instance Susan's case, where Daniel had to called upon to prove her innocence.)
ellauri156.html on line 311: Now, having looked at the big picture, let's concentrate on the juicy details. The text informs us that David sees this woman bathing and notes that she is very beautiful. It is sometimes thought that David saw Bathsheba unclothed as she bathed herself publicly, and that the sight of her (unclothed/partially) body prompted David to act as he did. Virtually the identical words employed in our text (“very beautiful in appearance”) are found in Genesis 24:16 of Rebekah, as she came to the well with a water jug on her shoulder. She was neither naked nor partially clothed. Similar (though not identical) descriptions are found, where no exposure of the woman is indicated at all (see Genesis 12:11; 26:7; 29:17; Esther 1:1). I believe one of the reasons David summons Bathsheba to his palace is that he has not seen all that he wishes. (Haahaa! Bob, you are a little too bashful here. Most likely he wants to try on what he saw, like St. Thomas who wanted to put his finger in the wound. Seeing is not believing.)
ellauri156.html on line 319: It is not as if Bathsheba is acting in an unbecoming manner, knowing that men are around. She has every right to assume they are not. David is around, but he should not be. On top of this, she is not bathing herself at high noon; she is bathing herself in the evening. This is when the law prescribed (for ceremonial cleansing), and it is when the sun is setting. In other words, it is nearly dark when Bathsheba sets out to wash herself. David has to crane his neck and use his binoculars to see what he does. I believe Bathsheba makes every effort to assure her modesty, but the king's vantage point is too high, and he is looking with too much zeal. I am suggesting that David is much more of a peeping Tom than Bathsheba is an exhibitionist. I believe the text bears me out on this.
ellauri156.html on line 321: If I am right in what I have been saying, David's sin becomes that much more wicked. In some instances (if not most), a woman may purposely or unwittingly encourage the one who assaults her. In this case, there is not so much as a hint that this takes place. In fact, if I am reading the story accurately, David's “sighting” of Bathsheba is the result of her keeping the law, while David is failing his responsibilities as king. But not his duties as the king of the apes.
ellauri156.html on line 335: Conversely, David never did worse than he did in prosperity and power. How many psalms do you think David wrote from his palatial bed and from his penthouse? How much meditation on the law took place while David was in Jerusalem, rather than on the battlefield? On the other hand, how many maidens did he open the psalmbook with on the field? We are not to be masochists, wanting more and more suffering, but on the other hand we should recognize that success is often a greater test than adversity. Often when it appears “everything's goin' my way” we are in the greatest danger of producing some shit like Frank Sinatra's "My Way".
ellauri156.html on line 341: 13 Let no one say when he is tempted, “I am being tempted by God”; for God cannot be tempted by evil, and He Himself does not tempt anyone. 14 But each one is tempted when he is carried away and enticed by his own lust. 15 Then when lust has conceived, it gives birth to sin; and when sin is accomplished, it brings forth death (James 1:13-15).
ellauri156.html on line 345: We may weary of taking up our cross and begin to take up ourselves or our same-sex significant other as our highest cause. We may back off in the area of separation, having become weary of being laughed at for our Christian principles. We may keep quiet, rather than bear witness to our faith, lest we be rejected by our peers. We may hold off from rebuking a fellow-believer, who is falling into sin, because the last time we tried it was very messy. We may get fed up with getting whacked every time we admonish fellow non-believers. When we retreat from the battle, a plunge is not far away.
ellauri156.html on line 361: 4 Everyone who practices sin also practices lawlessness; and sin is lawlessness. 5 You know that he appeared in order to take away sins; and in him there is no sin. 6 No one who abides in him sins; no one who sins has seen him or knows him. 7 Little children, make sure no one deceives you; the one who practices righteousness is righteous, just as he is righteous; 8 the one who practices sin is of the devil; for the devil has sinned from the beginning. (Don't believe Milton, he's got it all wrong.) the son of god appeared for this purpose, to destroy the works of the devil. 9 No one who is born of god practices sin, because his seed (zihi) abides in him; and he cannot sin if he tried, because he is born of dog (1 John 3:4-9).
ellauri156.html on line 374: Aika hemmetisti kyyhkypaisteja papille, kun jokainen menstruoiva nainen tuo niitä sille 2kpl/kk. Pappi pysyy hyvin selvillä seurakuntalaisten varmoista päivistä. Hmm. Jos Bathsheban kuukkixet oli ohize jo vähintään viikko sitten, kohtahan sillä oli ovulaatio, eikäpä ihme että Taavi-enon mälli teki heti tehtävänsä. Vaikka mä en kyllä usko eze jäi siihen yhteen kertaan. (2) When did this cleansing occur, and when was it completed? Was Bathsheba’s bathing which David witnessed part of her ceremonial cleansing? If so, there may have had to be a delay before the Law permitted intercourse. Otherwise, David would have caused her to violate the Law pertaining to cleansing, since it may not have been complete. The translations which make her cleansing a past, (continued) completed event seem to be suggesting that she was now legally able to engage in intercourse, though certainly not with David. If she was still in the process of her cleansing, David’s sin of adultery is compounded because it was committed at the wrong time, while cleansing was still in process. It is also possible to read the text (as does the NASB) to say that Bathsheba waited at David’s house until she was ceremonially clean from her evening with David. It is interesting that nothing is said of David waiting until he was cleansed. The inference I take from this “cleansing” reference is that Bathsheba was still concerned about keeping the Law of Moses, even if David was not. Big fat hairy diff.
ellauri156.html on line 388: The story of David and Uriah reminds me of the story of the “Sorcerer's Apprentice.” It has been awhile, but as I remember the plot (probably the Walt Disney version), the sorcerer goes away, leaving his apprentice behind to do his chores. The apprentice gets the bright idea that the work would be a whole lot easier if he used his master's magical arts so he could sit back and watch other powers at work. The problem was that he didn't know how to stop what he started, and so more and more helpers came on the scene as the apprentice tried to reverse the process. The worst was when Mickey tried to cleave the broom with an axe, and got instead a million of smaller brooms.
ellauri156.html on line 390: At this point in time, David's life is very similar. He begins to stack one sin upon another, certain that each one will somehow wipe out visibility of the previous sin. Instead, his sins only multiply. More and more people become aware of his sin, and a cover up becomes impossible. Many lessons can be learned from this tragic episode of David's life, which if heeded, will help us duplicate them in our lives. May the Spirit of God open our ears and our hearts to listen and learn from David's attempt to cover up his sin with Bathsheba, so that you can avoid some of his mistakes and do a better job.
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 412: I should also add that Joab is already being drawn into the conspiracy. Joab obeys David's command to send Uriah, and my guess is that Joab knows something is up. He may even have heard about David's liaison with Bathsheba. When he sends Uriah to Jerusalem, he has to give him some mission, some task to perform. Joab and Uriah may have sensed that this was no “mission impossible” (as you would give a mighty warrior), but that is a “mission incredible.” In any case, the web of deceit and deception is already being woven, and more people are being drawn into the conspiracy. Wow, this is prime material for a soap opera. Maybe there already is one, must check. OF COURSE there is:
ellauri156.html on line 419: As a consequence, David becomes attracted to Bathsheba who is the wife of Uriah, one of David's soldiers. The attraction is mutual although both know an affair would break the law of Moses. When Bathsheba discovers she is pregnant by David, the King sends for Uriah hoping he will spend time with his wife to cover her pregnancy. David's wife Michal who is aware of the affair, tells David that Uriah did not go home but slept at the castle as a sign of loyalty to his King. LOL, a sign of "fuck you" pointed at Dave with Uriah's middle finger without a nail.
ellauri156.html on line 421: Frustrated, David orders Uriah to be placed on the battle's front and for the troops to withdraw leaving him to die. Uriah is reported dead and David sends a dispatch to tell Bathsheba so they can plan their marriage. Nathan Zuckermann the prophet advises David the people are dissatisfied with his leadership and desire his sons to rule. Nathan tells David he has forgotten that he is a servant of the Lord. David tries in vain to cheer up the old retard. David marries Bathsheba.
ellauri156.html on line 423: As a result, a drought hits Israel. David's and Bathsheba's baby dies. Nathan returns to tell David that God is displeased with his sin. Dog wants to see better ones, with more pizzazz. Or else he will not die as the law demands, but he will be punished through misfortune in his family. David takes responsibility but insists Bathsheba is blameless. But the people want Bathsheba killed. The crowd shouts: No, we want Barabbas! David makes plans to save Bathsheba, but she tells David she is not blameless. She has continued seeing Uriah on the side. (The reports of his demise were premature.) They are both at fault. David is reminded of the Lord and quotes Psalm 23 as he plays his harp. (A nice musical interlude in an otherwise numbing show whose spoiler is long since spoiled.)
ellauri156.html on line 447: The musical score was by Alfred Newman (the funny looking kid on the cover of Mad magazine), who, for the bucolic scene with the shepherd boy, used a solo oboe in the Lydian mode, drawing on long established conventions linking the solo oboe with pastoral scenes and the shepherd's pipe. To underscore David's guilt-ridden turmoil in the Mount Gilboa scene, Newman resorted to a vibraphone, which Miklós Rózsa used in scoring Peck's popular 1945 Spellbound, in which he played a no less disturbed patient suffering from amnesia, viz. prophet Nathan Zuckerman.
ellauri156.html on line 471: Uriah has to understand what the king is suggesting. Who wouldn't want to go home and enjoy his wife after some time of separation, thanks to the war with the Ammonites? Instead, we are told that Uriah never leaves the king's house. He sleeps in the doorway of the king's house, in the presence of a number of the king's servants. I am inclined to understand that at least some of these servants, if not all of them, are the king's bodyguards (compare 1 Kings 14:27-28). Uriah is a soldier. He has been called to his king's presence, away from the battle. But as a faithful servant of the king, he will not enjoy a night alone with his wife; instead, he will join with those who guard the king's life. This is the way he can serve his king in Jerusalem, and so this is what he chooses to do rather than to go home. The irony is overwhelming. The king's faithful soldier spends the night guarding the 50% new life of the king in his wife's womb, the king who has taken his own wife in the night, and who will soon take his life as well. Dramatic irony.
ellauri156.html on line 485: Uriah first points out to David that his terminology is inaccurate. David speaks of Uriah returning from a journey (verse 10). The truth is that Uriah has been called from the field of battle. He is not a traveling salesman, home from a road trip; he is a soldier, away from his post. In heart and soul, Uriah is still with his fellow-soldiers. He really wants to be back in the field of battle, and not in Jerusalem. He will return as soon as David releases him (see verse 12). Until that time, he will think and act like the soldier he is. As much as possible, he will live the way his fellow-soldiers are living on the field of battle. There, surrounding the city of Rabbah, are the Israelite soldiers, led by Joab. They, along with the ark of the Lord, are camping in tents in the open field. Uriah cannot, Uriah will not, live in luxury while they live sacrificially. He will not sleep with his wife until they can all sleep with her, not just Dave.
ellauri156.html on line 487: With all due respect, Uriah declines -- indeed Uriah refuses -- to do that which would be conduct unbefitting a soldier, let alone a war hero. I think it is important to see that there is no specific command here which Uriah refuses to disobey. To my knowledge, there is no specific law in the Law of Moses which commands a soldier to have sex with women during times of war. (This may have been true in the earlier days of Israel's history, there would not have been another generation of Israelites otherwise, since Israel was almost constantly at war with one of their neighbors.) This is the conviction of Uriah as a soldier, and he will not violate his conscience by deceiving his fellow men in tights, even when commanded to do so by the king.
ellauri156.html on line 520: The only engagement between the rival factions which is told at length is noteworthy, inasmuch as it was preceded by an encounter at Gibeon between twelve chosen men from each side, in which the whole twenty-four seem to have perished. In the general engagement which followed, Abner was defeated and put to flight. He was closely pursued by Asahel, brother of Joab, who is said to have been "light of foot as a wild roe". As Asahel would not desist from the pursuit, though warned, Abner "was compelled" to slay him "in self-defence". This originated a deadly feud between the leaders of the opposite parties, for Joab, as next of kin to Asahel, was by the law and custom of the country the avenger of his blood.
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.
ellauri156.html on line 526: Abner was indignant at the rebuke, and immediately opened negotiations with David, who welcomed him on the condition that his wife Michal should be restored to him. This was done, and the proceedings were ratified by a feast where Rizpah and Michal were the lights of the party. Almost immediately after, however, Joab, who had been sent away, perhaps intentionally returned and slew Abner at the gate of Hebron. The ostensible motive for the assassination was a desire to avenge Asahel, and this would be a sufficient justification for the deed according to the extremely low moral standard of the time (although Abner should have been safe from such a revenge killing in Hebron, which was a City of Refuge). The conduct of David after the event was such as to show that he had no complicity in the act, though he could not venture to punish its perpetrators.
ellauri156.html on line 532: Li'l Abner is a satirical American comic strip that appeared in many newspapers in the United States, Canada and Europe, featuring a fictional clan of hillbillies in the impoverished mountain village of Dogpatch, USA. Written and drawn by Al Capp (1909–1979), the strip ran for 43 years, from August 13, 1934, through November 13, 1977.
ellauri156.html on line 541: It is characteristic of the rabbinical view of the Bible narratives that Abner, the warrior pure and simple, is styled "Lion King of the Law" (Yer. Peah, l.c.), and that even a specimen is given of a halakic discussion between him and Dog as to whether the law in Deut. xxiii. 3 excluded Ammonite and Moabite women from the Jewish community as well as men. Dog was of the opinion that David, being descended from the Moabitess Ruth, was not fit to wear the crown, nor even to be considered a true Israelite; while Abner maintained that the law affected only the male line of descent. When Dog's dialectics proved more than a match for those of Abner, the latter went to the prophet Samuel, who not only supported Abner in his view, but utterly refuted Dog's assertions (Midr. Sam. xxii.; Yeb. 76b et seq.).
ellauri156.html on line 556: The answer is quite simple, as is evident by Joab's own concerns. The entire mission is a fiasco. The Israelites have besieged the city of Rabbah. This means they surround the city, giving the people no way in or out of the city. All the Israelites have to do is wait them out and starve them out. There is no need for any attack. The mission is a suicide mission from the outset, and it does not take a genius to see it for what it is. Joab has to assemble a group of mighty men, like Uriah, and including Uriah, to wage an attack on the city. This attack is not at the enemy's weakest point, as we would expect, but at the strongest point. This attack provokes a counter-attack by the Ammonites against Uriah and those with him. When the Israelite army draws back from their own men, they leave them defenseless, and the obvious result is a slaughter. How can one possibly report this fiasco in a way that doesn’t make Joab look like a fool (at best), or a murderer (at worst)?
ellauri156.html on line 578: Fourth, "How much wood would a woodchuck chuck if a woodchuck could chuck wood?" Sin snowballs. Sin has not got a snowball's chance in hell. Sin is not stagnant; it is not static. Sin grows. Look at the progression of sin in our text. David's sin starts when he ceases to act like a soldier and (what is way worse) becomes a late sleeper. David's sin grows from staying up late to adultery to murder. His sin begins very privately, but as the story progresses, more and more people become aware of it, and worse yet, more and more people become participants in it. His sin first acted out by his taking another man's wife, and then taking another man's life, and along with his life, his wife, plus the lives of a number of men who must die with him to make his death credible. David's sin blossoms so that it transforms a true and loyal friend (Uriah) to his enemy, and his enemies (the Ammonites, and his other rival Joab) into his allies.
ellauri156.html on line 588: Sixth, our text makes Uriah a hero and a dress model, not a chump and not a sucker. There are those who might conclude that Uriah's elevator may not “go to the top floor” (as my neighbor used to say of those she considered less than bright). Is Uriah gullible? Is he ignorant of what David is trying to do? Is he a coon? A spook? I don't think so. This is what makes his loyalty to David and to God's Law so striking. I think it is safe to say that here Uriah is very much like David in his earlier days, in terms of his response to Saul. As Saul sought to kill David unjustly, because he was jealous of his successes, so also David submitted himself to faithfully serving Saul, his master. He left his safety and future in God's hands, and God did not fail him. Who? Not Uriah, apparently.
ellauri156.html on line 613: 13 All these died in faith, without receiving the promises, but having seen them and having welcomed them from a distance, and having confessed that they were strangers and exiles on the earth. 14 For those who say such things make it clear that they are seeking a country of their own. 15 And indeed if they had been thinking of that country from which they went out, they would have had opportunity to return. 16 But as it is, they desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God; for He has prepared a city for them. 32 And what more shall I say? For time will fail me if I tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets, 33 who by faith conquered kingdoms, performed acts of righteousness, obtained promises, shut the mouths of lions, 34 quenched the power of fire, escaped the edge of the sword, from weakness were made strong, became mighty in war, put foreign armies to flight. 35 Women received back their dead by resurrection; and others were tortured, not accepting their release, so that they might obtain a better resurrection; 36 and others experienced mockings and scourgings, yes, also chains and imprisonment. 37 They were stoned, they were sawn in two, they were tempted, they were put to death with the sword; they went about in sheepskins, in goatskins, in foreskins, being destitute, afflicted, ill-treated 38 (men of whom the world was not worthy), wandering in deserts and mountains and caves and holes in the ground. 39 And all these, having gained approval through their faith, did not receive what was promised, 40 because God had provided something even better for us, to make up for the wait, so that apart from us they would not be made perfect (Hebrews 11:13-16, 32-40).
ellauri156.html on line 615: Uriah should not be criticized or looked down upon for his loyalty and submission to David. He should be highly commended. In fact, a friend suggested a new thought for my consideration: “Suppose that Uriah was added to the list of war heroes because of his loyalty and courage in this battle which cost him his life? It is a possibility to consider. Uriah is one of those Gentile converts whose faith and obedience puts many Israelites to shame. He is among many of those who have trusted and obeyed God who have not received their just rewards in this life, but who will be rewarded in the coming kingdom of God. Too many Christians today want their blessings “now” and are not willing to suffer, waiting for their reward then. Let them think carefully about the example of Uriah for their own lives. His elevator may have not gone all the way to the top floor, but by Gawd, he will reach it when Jacob lets down the ladder!
ellauri156.html on line 625: A couple hundred years ago, my wife Jeannette and I went to England and Scotland with my parents. Each night we stayed at a “bed and breakfast” as we drove through Wales. There were a number of farms, but not so many towns in which to find a place to stay for the night. We saw a “bed and breakfast” sign and traveled along the country road until we found the place -- a very quaint farm. We saw several hundred sheep in a pasture, a stone trestle, and stone barns. It looked like the perfect place, and in many ways it was. What we did not realize was that the stone trestle was a railroad trestle for a train that came by late at night, a few feet from the house where we slept. Two cows also calved that night. I have spent my share of time around farms, but I have never heard the bellow of a cow that was calving echo throughout a stone barn. I could hardly sleep a wink. Just goes to show. Never trust the Rugby guys.
ellauri156.html on line 627: In addition to the hundreds of sheep in a nearby pasture, there was a small lamb in a pen, very close to the house. It was a frisky, friendly little fellow, and we loved to "play" with it. We were somewhat perplexed as to why this fellow was kept by himself, away from the rest of the flock. The farmer's nephew came by, and I asked him. It took a while to understand his strong accent, but finally I realized he was telling me this was his “pet lamb.” The problem was that he said it as though it were one word, “bedlam.” This was obviously a separate category, distinct from the category of mere “sheep” or a “lamb.” This “pet lamb” was given a special pen, right by the house, and a lot more attention and care than the rest. I did not dare to ask the man where his "penis".
ellauri156.html on line 633: David has become king of both Judah and Israel. He has, in large measure, consolidated his kingdom. He has taken Jebus and made it his capital city, renaming it Jerusalem. He has built his palace and given thought to building a temple (a plan God significantly revises). He has subjected most of Israel's neighboring nations. He has done battle with the Ammonites and prevailed, but he has not yet completely defeated them. The Ammonites have retreated to the royal city of Rabbah, and as the time for war (spring) approaches, David sends all Israel, led by Joab, to besiege the city and to bring about its surrender. David has chosen not to endure the rigors of camping in the open field, outside the city. He has chosen rather to remain in Jerusalem. Sleeping late, David rises from his bed as others prepare to go to bed for the night. David strolls about the rooftop of his palace and happens to steal a look at a beautiful young woman bathing herself, perhaps ceremonially, in fulfillment of the law.
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 651: 3 When I kept silent about my sin, my body wasted away

ellauri156.html on line 654: My vitals were drained away as with the fever heat of summer.

ellauri156.html on line 689: As I understand the Bible, there is more to the story than this, however. Our lord (meaning Jeshua) frequently told stories. Why was this? Was it because he was trying to “put the cookies on the lowest shelf”? Was he accommodating his teaching to those who might have difficulty understanding it? Sometimes our lord told stories to the religious experts, who should have been able to follow a more technical argument. No, I think his own elevator did not quite reach the upper floors. I am thinking in particular of the story of the Good Samaritan, as recorded in Luke 10. A religious lawyer stood up and asked Jesus a question, not to sincerely learn, but with the hope of making our Lord look bad before the people. He asked, “What shall I do to inherit eternal life?” Jesus turned the question around. This man was the expert in the Law of Moses, what did it teach? The man answered, “YOU SHALL LOVE THE LORD YOUR GOD WITH ALL YOUR HEART, AND WITH ALL YOUR SOUL, AND WITH ALL YOUR STRENGTH, AND WITH ALL YOUR MIND; AND YOUR NEIGHBOR AS YOURSELF, THAT IS, EVEN MORE.” (Luke 10:27). In effect, Jesus responded, “Right. Now do it.” That was the problem with the law, no one could do it without failing, and so no one could earn their way to heaven by good works. Well, how high can we get with mediocre works? Someplace between heaven and hell would actually be most preferable.
ellauri156.html on line 691: The lawyer knew he was in trouble and tried to dig himself out (bad choice). He (like many lawyers then and now) thought he could get himself off the hook by arguing in terms of technicalities. And so he had a follow-up question for Jesus: “And who is my neighbor?” Jesus did not debate this man on his own terms. He was not willing to get into a word study in the original text. Instead, Jesus told a simple story, the story of the Good Samaritan.
ellauri156.html on line 699: The lawyer was in trouble; the story had no technicalities over which to argue. It brought the issue home, with little ground for quibbling over details. When push came to shove, the lawyer knew our Lord's functional definition of “neighbor” was absolutely right. He had nowhere to hide. The story did the trick; it cut to the heart of the matter, while avoiding trivial details to quibble over for hours. It was not the lawyer who made Jesus look bad with all his minutiae but Jesus who made the lawyer look bad with a simple story. The best part about similes that they can be tweaked any way you wish. Russians are our neighbors if they get to trouble, and so are Chinamen. But there is nothing here about helping them when they threaten our vital interests.
ellauri156.html on line 711: David does not see what is coming. The story Nathan tells makes David furious. The David who was once ready to do in Nabal and all the male members of his household (1 Samuel 25) is now angry enough to do in the villain of Nathan's story. Doing in folks was one of his pet lambs. In some ways, David's response is a bit overdone. He reminds me a bit of Judah in Genesis 38, when he learns that Tamar, his daughter-in-law is pregnant out of wedlock. Not realizing that he is the father of the child in her womb, Judah is ready to have Tamar burned to death. How ironic that those who are guilty of a particular sin are intolerant of this sin in the life of others. Well said, Bob! Christians are really hard on people who have no charity.
ellauri156.html on line 713: David identifies two evils that have been committed by this fictional rich man. First, the man has stolen a lamb, for which the law prescribed a fourfold restitution (Exodus 22:1).
ellauri156.html on line 728: David has just sprung the trap on himself, and Nathan is about to let him know about it. The first thing Nathan does is to dramatically indict David as the culprit: “You are the man!” In stunned silence, David now listens to the charges against him. David thinks only in terms of the evils the rich man committed against his neighbor, stealing a man's sheep and depriving him of his companion. Put another way, David thinks only in terms of crime and socially unacceptable behavior, not in terms of sin. In verses 7-12, Nathan draws David's attention to his sin against God and the consequences God has pronounced for his sin. Note the repetition of the pronoun “I” in verses 7 and 8: “It was I who. . .
ellauri156.html on line 774: I do not know how many people I have known who refused to rebuke or even caution someone close to them, thinking that they are being a friend by being non-condemning. A good friend does not let us continue on the path to our own destruction. Nathan was acting as a prophet, but he was also acting like a friend. Would that we had more professor friends. Would that we were a prophylactic friend to one on the path of destruction. Deliver in a timely manner those who are being taken away to death, And those who are staggering to slaughter, Oh hold them back (Proverbs 24:11).
ellauri156.html on line 780: (3) God is under no obligation to stop us from sinning. (So why did he bother with David then? Is he some sort of special case? Of course he is, he is Dawgs petlamb. Sometimes people justify their sin by saying something like: “I've prayed about it and asked God to stop me if it is wrong. . . .” When God does not stop them, they somehow assume it must be right. God could have stopped David after he chose to stay home from the war, or after he began to covet Uriah's wife, or after he committed adultery, but instead He allowed David to persist in his sin for some time. God even allowed David to get away with murder, for a time. Well actually, for good. It was just a immigrant after all. God's Word forbade David's sins of coveting, adultery, and murder. God's Word commanded David to stop, and he did not. God allowed David to persist in his sin for a season, but not indefinitely. God allowed David's sin to go full circle, to reach full bloom, so that he (and we) could see how sin grows (compare Genesis 15:12-16).
ellauri156.html on line 782: (4) David's sin was not intended as an excuse for us to sin, but as a warning to all of us how capable we are of sin. I have heard it said more times than I wish to recall, “Well, even David sinned. . . .” What they mean is, “How can you expect me not to sin? If David, as spiritual as he was, sinned as he did, then how can you expect me to do any better?” Fair enough. But Where these guys go wrong is that they are not Gawds petlambs, no preferential treatment is in the offing for them. Gawd will cross them like cockroaches. Or leece.
ellauri156.html on line 800: (5) David's sin, like all sin, is never worth the price. I have actually had people ask me what the penalty for a certain sin would be, planning to do it and then be forgiven. There are those who toy with sin, thinking that if they sin, they may suffer some consequences, but that God is obliged to forgive them, and thus their eternal future is certain and secure, no matter what they do, even if intentionally. I know of one situation in which a church leader left his wife and ran off with the wife of another, planning to later repent, and then expecting to be welcomed back into the fellowship of that church. This is presumptuous sin, sin of the most serious and dangerous kind. Rather than open a “can of worms” at this point in this message, let me simply say this: “No one ever chooses to sin, and then comes out of it with a smile on their face.” My friend Dawg will almost certainly wipe that smug smirk off their face. I still seethe when I think of that colleague of mine, and how he got away with dumping her hag and plucking a dainty dish from Brother ... (better not say). Took just a few months for the brotherhood to relent. Fuck, it shouldn't be that easy! A little more speedy delivery of the retribution would be indicated, don't you think, milord? Not that I criticize you in any way, milord.
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.
ellauri159.html on line 567: I’m aware that “knightly virtues” sounds a lot like a fedora wearing “nice guy”. If you go back in history, I don’t think you can deny that knights were pretty badass and nothing like the modern day “nice guy”. The difference is that a real knight was strong and powerful. A “nice guy” tries being nice because he is powerless. There is a big difference. Suggested post: A gentleman is not a “nice guy”
ellauri159.html on line 581:

Sharing what’s valuable in life means not just giving away material goods, but also time, attention, wisdom and energy — the things that create a strong, rich and diverse community.
ellauri159.html on line 675: Perhaps the clearest way to define loyalty is unswerving in allegiance to the latest boss. We are all on different paths in life; when you choose to not swerve from the path the latest lord has for you, that’s loyalty. When you have the opportunity to veer from it for friendship or marriage but choose not to, you are acting out of loyalty. When you spit on your parents to join a sect, that is loyalty. This is the new law, fuck the ten commandments.
ellauri159.html on line 679: I have chosen the way of truth; I have set my stake on your laws. hold on to your horses, O Lord. Do not let me be put to shame.
ellauri159.html on line 744: Need some help awakening your inner knight? Check out the program “Masculine Core”. It’ll help you awaken the masculine man that’s waiting inside of you.
ellauri159.html on line 750: First, because men will never be pregnant or nursing, they will always be hypothetically the most battle-ready and most able to leave home at any time to fight many miles away.
ellauri159.html on line 772: To the description of the ideal perimeter-keeper outlined above, Donovan assigns four “tactical virtues”: strength, courage, mastery, and honor. These are “simple, amoral, and functional virtues” — “the practical virtues of men who must rely on one another in a worst case scenario.” They are “amoral” because they are crucial to the success of any gang — no matter if what they’re fighting for is right or wrong. Strength, courage, mastery, and honor are the attributes needed in a team of Navy SEALs just as much as a family of Mafioso. If you’ve ever wondered why we are fascinated by gangsters, pirates, bank robbers, and outlaws of all stripes, and can’t help but think of them as pretty manly despite their thuggery and extralegal activities, now you know; they’re not good men, but they’ve mastered the core fundamentals of being good at being men. So they are good men, though they are bad men. I mean.
ellauri159.html on line 789: So what are the defining traits of femininity? Oh-hoho, I’m not going to touch that with a ten-foot pole. I´m not THAT brave. It’s taken me years to understand manhood, and I’m still refining my views. I wouldn’t appreciate it if a woman who hadn’t rigorously studied masculinity offered an off-the-cuff definition for it, so I will refrain from doing likewise. Someone should start an awesome Art of Womanliness-type blog and explore the subject. I’ll be a reader.
ellauri159.html on line 803: In 2004, he published The Seven Basic Plots: Why We Tell Stories, a Jungian-influenced analysis of stories andń their psychological meaning, on which he had been working for over 30 years. The book was dismissed by Adam Mars-Jones, who objected to Booker employing his generalisations about conventional plot structures prescriptively: "He sets up criteria for art, and ends up condemning Rigoletto, The Cherry Orchard, Wagner, Proust, Joyce, Kafka and Lawrence – the list goes on – while praising Crocodile Dundee, ET and Terminator 2".
ellauri159.html on line 879: One day she left without a word. She took away the sun.
ellauri159.html on line 900: ESTJs are industrious traditionalists whose extroversion often leads them to take charge of situations. They are generally pragmatic and like things to be organized and clear. They are driven by a need to analyze and bring order to the world. ESTJ writers include Amy Chua, E.L. James, Dr. Phil McGraw, Tom Clancy, Ann Coulter, Michelle Malkin, Bill O’Reilly, Billy Graham, and Sonia Sotomayor. Learn more about how ESTJs write here.
ellauri159.html on line 956: INFJs have an inner world filled with ideas, symbols, and possibilities. They are passionate, idealistic, and have a deep concern for others. INFJ writers include Plato, Mary Wollstonecraft, Nathaniel Hawthorne, Dante Alighieri, Fyodor Dostoevsky, Agatha Christie, Charlotte Brontë, J.K. Rowling, Carl Jung, and Leo Tolstoy. Learn more about how INFJs write here.
ellauri159.html on line 974: ENTPs love new ideas and possibilities and are excited by innovation. They are energetic, enthusiastic, and spontaneous people with a deep need to understand the world around them. ENTP writers include Socrates, Niccolo Machiavelli, George Bernard Shaw, Chuck Palahniuk, Benjamin Franklin, Voltaire, and Mark Twain. Learn more about how ENTPs 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 984: INTJs are idea people, driven by their inner world of possibilities and a deep need to understand the world around them. They are logical, systematic thinkers who enjoy turning their visions into a reality. INTJ writers include Jane Austen, C.S. Lewis, Emily Brontë, Ayn Rand, Lewis Carroll, Friedrich Nietzsche, Stephen Hawking, Isaac Asimov, Christopher Hitchens, and Karl Marx. Learn more about how INTJs write here.
ellauri159.html on line 1016: Js are drawn to closure. They feel satisfied after finishing a project or reaching a decision. They think in terms of likelihoods rather than possibilities.
ellauri159.html on line 1046: Yoo respect authority and often cite experts in their writing. Avoid over-copying others, particularly if the subject is unfamiliar, theoretical, or impersonal. Look for ways to draw on your own experience or to explore how the topic affects people.
ellauri159.html on line 1063: You Want to be of service to others, and naturally write in a manner that reflects this value. Keep your audience in mind, then organize your ideas into an easy-to-follow progression. You have a strong sense of harmony—of what works on the page, and what doesn’t. You may also excel at sensory detail, drawing the reader in.
ellauri159.html on line 1079: Have a large mental database of facts to draw on. These MAY include sense memories, such as the taste of grandmother’s spoon cookies or the smell of oil in their grandfather’s hair. In a creative project, you can draw on these memories to personalize your writing and bring it to life. Yes, it´s OK, go ahead! Don´t be so stuck up!
ellauri159.html on line 1141: You Want your writing to serve a practical purpose, such as explaining how to solve a problem. You tend to be a good troubleshooter (actually, a good troublemaker and sharpshooter too) with broad, specific knowledge that they can apply in high-pressure situations. Choose topics that allow you to draw on this ability. Then, jot down your ideas while conducting your research, rather than writing in your head. That´s way too hard, it´s like shooting with blanks. This will help you focus your ideas early so you don’t waste time gathering extraneous information.
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.
ellauri159.html on line 1197: You dislike writing according to a predetermined structure. You want control over their own creative process. You are drawn to original pictures and imaginative symbols. When revising a draft, search for a central, unifying theme, and articulate it for your reader. At the same time, avoid trying too hard to be unique. Instead, aim for authenticity, remember to mention the sources of the pictures.
ellauri159.html on line 1209: According to Dr. Phil, 90% of relationship problems can’t be solved. Why? Because it would require one person or the other to compromise their values. So the best a couple can do is to agree to disagree. INFJs don’t want people to compromise their values—yet that 90% statistic is bound to discourage INFJs like me. I suspect it isn’t the relationship problems themselves that lead to the INFJs’ dissatisfaction; it’s the fact that the problems can’t be solved. Perhaps the INFJs feel that if only they could be more creative, or their partner could be more flexible, the little annoyances that have existed since the first day of the relationship could be eliminated. Not so. No amount of skill or understanding will make naturally ingrained differences go away.
ellauri159.html on line 1213: Perhaps this is what draws me to writing women’s fiction. I can create relationship problems, which I can then go about solving, without hurting anyone but my fictional characters in the process. Real life, unfortunately, doesn’t work that way. The INFJs’ search for perfection can damage otherwise good relationships. So I propose a revised Serenity Prayer for INFJs: God grant me the serenity to accept the things I cannot change. Period. Oh, I got my period.
ellauri159.html on line 1238: Enjoy making decisions! No need to respond to new data once you’ve got a clear, big-picture view of the topic. Others may seek feedback from you but do not give it, nor act on other people´s feedback, rely instead on your own judgment. This strategy can cause you to miss unimportant information — a drawback no real Marshal finds mortifying. Be aware of this tendency before you start unconsciously fighting it.
ellauri159.html on line 1240: With the desire for efficiency, you must sometimes be terse. Be sure to consider audience reaction. "Shut up!" is a good terse riposte. You already know how ideas relate to one another. Unless you’re writing for an audience of experts, assume readers know nothing about the topic. They don´t. Include faked data if necessary to support your conclusions. In your eagerness to finish, don’t skimp on those touches that will elevate your writing from good to great. You want to be great, not just good. Alexander the Good? Friedrich the Good? Catherine the Good? Naaw.
ellauri159.html on line 1295: If they write anything but checks, their writing can have a sense of inevitability, presenting an orderly progression of facts and ideas that can lead to only one possible conclusion. Their authoritative voice can instill a sense of comfort and trust in readers. Make sure that trust is warranted—use your natural skepticism to seek out possible flaws in your reasoning and research. Steer clear of the anti-trust laws, they can cut your earnings.
ellauri159.html on line 1297: You are happy and motivated with your personal vision. Original thinkers have little regard for convention. They want things to make sense according to their own logical standards, and they will discard anything that doesn’t. For this reason, they tend to enjoy technical subjects. They often wear visual aids like Google spectacles that support and clarify their writing. If you’re one of these guys, one path to success as a writer is to draw on your natural curiosity about how things work and your talent for explaining this for others. But beware of the pitfalls!
ellauri159.html on line 1333: Jamexen siteeraamaa B.P. Bloodia ei löydy ankka-ankka-mene hakukoneesta, koska BP tarkoittaa verenpainetta ja Flaw of Supremacy muistuttaa liikaa blood flowia. Löytyy vaan jotain tällästä plödää:
ellauri159.html on line 1339: Plato! Jesus! Kant!: The flaw in supremacy : a sketch of the nature, process and status of philosophy as inferring the miracle of nature, the ... the equation of reason and unreason, &c
ellauri159.html on line 1345: I was born here in Amsterdam. My father was a land holder of 700 acres [2.8 km²] here, adjoining the city on both sides of the river, and lived, as I now live, in a large brick house on the south bank of the Mohawk visible as you enter Amsterdam from the east. I was his only child, and went a good deal my own way. I ran to machinery, by fancy; patented among other devices a swathing reaper which is very successful. I was of loose and wandering ways. And was a successful gambler through the Tweed regime -- made "bar'ls" of money, and threw it away. I was a fancy gymnast also, and have had some heavy fights, notable one of forty minutes with Ed. Mullett, whom I left senseless. This was mere fancy. I never lifted an angry hand against man, woman or child -- all fun -- for me. ....I do farming in a way, but am much idle. I have been a sort of pet of the city, and think I should be missed. In a large vote taken by one of the daily papers here a month or so ago as to who were the 12 leading citizens, I was 6th in the 12, and sole in my class. So you see, if Sparta has many a worthier son, I am still boss in the department I prefer.
ellauri159.html on line 1411: Solidarity of causes in the world, 216. The human mind abstracts in order to explain, 219. Different cycles of operation in Nature, 220. Darwin's distinction between causes that produce and causes that preserve a variation, 221. Physiological causes produce, the environment only adopts or preserves, great men, 225. When adopted they become social ferments, 226. Messrs. {xvii} Spencer and Allen criticised, 232. Messrs. Wallace and Gryzanowski quoted, 239. The laws of history, 244. Mental evolution, 245. Analogy between original ideas and Darwin's accidental variations, 247. Criticism of Spencer's views, 251.
ellauri160.html on line 57: That even unto death I would await you by my post Forever and forever, and forever.
ellauri160.html on line 65: Hidden under moss too deep to sweep away. Too deep to clear them away!
ellauri160.html on line 136: From September 1907 Pound taught French and Spanish at Wabash College, a Presbyterian college with 345 students in Crawfordsville, Indiana, which he called "the sixth circle of hell". Se oli Ezran Kouvola. One former student remembered him as a breath of fresh air; another said he was "exhibitionist, egotistic, self-centered and self-indulgent".
ellauri160.html on line 151: Rupert Brooke complained in the Cambridge Review that Pound had fallen under the influence of Walt Whitman, writing in "unmetrical sprawling lengths that, in his hands, have nothing to commend them". But he did acknowledge that Pound had "great talents".
ellauri160.html on line 176: H.D. and Aldington were moving away from Pound's understanding of Imagisme anyway, as he aligned himself with Lewis's ideas. Lowell agreed to finance an annual anthology of Imagiste poets, but she insisted on democracy; according to Aldington, she "proposed a Boston Tea Party for Ezra" and an end to his despotic rule. Upset at Lowell, Pound began to call Imagisme "Amygism"; he declared the movement dead and asked the group not to call themselves Imagistes. Not accepting that it was Pound's invention, they refused and Anglicized the term.
ellauri160.html on line 178: In the summer of 1913 Pound became literary editor of The Egoist, a journal founded by the suffragette Dora Marsden. At the suggestion of W. B. Yeats, Pound encouraged James Joyce in December of that year to submit his work. Harriet Shaw Weaver accepted it for The Egoist, which serialized it from 2 February 1914, despite the printers objecting to words like "fart" and "ballocks", and fearing prosecution over Stephen Dedalus's thoughts about prostitutes. Joyce wrote to Yeats: "I can never thank you enough for having brought me into relation with your friend Ezra Pound who is indeed a miracle worker."
ellauri160.html on line 192: Pound käänsi Li Bain runoja japanilaisten avulla. Ei niitä monta tullut, ennenkin se ehti riitaantua apujapanilaisten kaa. Michael Alexander saw Cathay as the most attractive of Pound's work. There is a debate about whether the poems should be viewed primarily as translations or as contributions to Imagism and the modernization of English poetry. English professor Steven Yao argued that Cathay shows that translation does not need a thorough knowledge of the source language.
ellauri160.html on line 223: While in custody in Italy, Pound began work on sections of The Cantos that were published as The Pisan Cantos (1948), for which he was awarded the Bollingen Prize for Poetry in 1949 by the Library of Congress, causing enormous controversy. After a campaign by his fellow writers, he was released from St. Elizabeths in 1958 and lived in Italy until his death in 1972. His economic and political views have ensured that his life and work remain controversial. He is popular with the alt-right but his opinions about usury forever condemn him in the circles of New York money liberals.
ellauri160.html on line 309: Näin otsikoi juttunsa uudesta The Dawn of Everything -kirjasta The New York Times. Kirjaa lukiessa sama ajatus kävi mielessä useita kertoja.
ellauri160.html on line 314: Francis Fukuyama was born in the Hyde Park neighborhood of Chicago, Illinois, United States. His paternal grandfather fled the Russo-Japanese War in 1905 and started a shop on the west coast before being interned in the Second World War. His father, Yoshio Fukuyama, a second-generation Japanese American, was trained as a minister in the Congregational Church, received a doctorate in sociology from the University of Chicago, and taught religious studies. His mother, Toshiko Kawata Fukuyama (河田敏子), was born in Kyoto, Japan, and was the daughter of Shiro Kawata (河田嗣郎), founder of the Economics Department of Kyoto University and first president of Osaka City University. Francis grew up in Manhattan as an only child, had little contact with Japanese culture, and did not learn Japanese.
ellauri160.html on line 411: And drawing sword from my hip Mä vedin miekan vyöltä ja
ellauri160.html on line 465: outward and away ohi Sysmäntien risteyxeen
ellauri160.html on line 583: Scholars believe the reason Jews in Babylon undertook to draw demons between the 5th and the 7th centuries has to do with a series of relaxations of the strictures, which rabbis gave the Jews as a way of dealing with the challenged posed by the increasing strength of Christianity. Fearing that Jews might prefer the new religion, the rabbis agreed to allow magic that included visual images. The demons Vilozny researched were drawn on “incantation bowls” – simple pottery vessels the insides of which were covered with inscriptions and drawings.
ellauri160.html on line 627: Pääni putosi takaisin pielukselle ja makasin siinä äänettömänä ihmeissäni. Olin luvannut isälleni että käyttäytyisin juutalaisen tavoin Varsovassa. Matkalla tänne olin vielä kerrannut filosofiani, joka oli vastalause juutalaisuudelle. Juutalaisessa henkilöityi vastalause luonnon ja myös Luojan tekemiä vääryyksiä kohtaan. Luonto tahtoi kuolemaa, mutta juutalai nen valitsi elämän; luonto halusi hillittömyyttä, mutta juutalainen halusi pidättyvyyttä; luonto tahtoi sotaa, mutta juutalainen, varsinkin diasporassa elävä (erittäin kehittynyt juutalainen) etsi rauhaa. Kymmenen (oik. aw_of_Moses">613) käskyä olivat itsessään vastalause luonnon laeille. Juutalainen oli ottanut tehtäväkseen lannistaa luonnon ja valjastaa sen palvelemaan Kymmentä käskyä (oik. 613). Koska juutalainen toimi vastoin luontoa, se halveksi häntä ja kosti hänelle. Mutta voitto ol juutalaisen puolella. Juutalainen ei luopunut taistelusta, vaikka hänen olisi ollut käytävä sitä Jumalaa vastaan. Niinpä, juutalaiset on kuin lutikat, ei niitä tapa mikään, kuten sai Ezra Poundkin huomata.
ellauri160.html on line 631: The North West Angle of the Circle of the Twelve is described as a scorpion which stands upright and composed of putrefying water, gigantic in size. With this demon comes the “unnameable” one, Abaddon, his image is black, huge and covered in whirling wheels and blades, within his hand a wheel which has a multitude of cat-like demons upon it. Behind Abaddon is Maamah or Naamah, a crouching demon like woman, who is of Az – Jeh the Mother of Harlots, she has an animal’s body and eats the earth while crawling.
ellauri160.html on line 633: Within the center is the Adversary form of Samael – Asmodeus. The Cabalists compose Samael as being the Devil of the Tarot, and Asmodeus as a bestial man in a crouching position. The “Rosh Satanim” or “Head of Devils” whose elixir is “Sain ha-mawet”, the poison begetting life in both darkness and light. The “Angel of Death” who is Samael is indeed Ahriman or Satan, the Adversary along with his Bride, Lilith or Az. Asmodeus is a Son of Samael/Ahriman whose consort is a younger daughter of Lilith. Aeshma/Asmodeus is a powerful spirit who manifests in matter through the individual whose path is of the fallen ones.
ellauri160.html on line 639: In another story from the Zohar, Naamah and Lilith are said to have corrupted the angels Ouza and Azazel. The text states she also attracts demons, as she is continuously chased by demon kings Afrira and Qastimon every night, but she leaps away every time and takes multiple forms to entice men.
ellauri161.html on line 466: Kate Dibiasky (Jennifer Lawrence), an astronomy grad student, and her professor Dr. Randall Mindy (Leonardo DiCaprio) make an astounding discovery of a comet orbiting within the solar system. The problem - it's on a direct collision course with Earth. The other problem? No one really seems to care. Turns out warning mankind about a planet-killer the size of Mount Everest is an inconvenient fact to navigate. With the help of Dr. Oglethorpe (Rob Morgan), Kate and Randall embark on a media tour that takes them from the office of an indifferent President Orlean (Meryl Streep) and her sycophantic son and Chief of Staff, Jason (Jonah Hill), to the airwaves of The Daily Rip, an upbeat morning show hosted by Brie (Cate Blanchett) and Jack (Tyler Perry). With only six months until the comet makes impact, managing the 24-hour news cycle and gaining the attention of the social media obsessed public before it's too late proves shockingly comical - what will it take to get the world to just look up?. — Based on truly possible events.
ellauri161.html on line 472: The Chicxulub asteroid Jennifer Lawrence's character mentions hit Earth 66 million years ago in what is now Mexico. The estimated size of the asteroid was 10 kilometers wide (six miles) and resulted in 75% of all life on the planet dying. Known as the dinosaur killer, the asteroid left a crater estimated to be 150 kilometers (93 miles) in diameter and 20 kilometers (12 miles) in depth.
ellauri161.html on line 489: I found it an almost perfect film, with some deliciously carefully crafted moments and great acting. At first I thought the comedic side was actually too much and wished that someone like Steven Soderbergh made the movie instead, but as I was watching it I started to appreciate how methodical the approach was and now I believe Adam McKay was the right man for the job. I enjoyed the overall plot, I liked the characters and how things were presented, but I loved the little things like, for example, the only scene where Europe is mentioned, as a short scene of a news item when they say they are going to convene and find their own solution, resulting in absolutely nothing. I am European and sad to say it struck home. Or the meal scene at the end, which is both emotional, focusing (= religious) and reminding us how even that option can be taken away by something as small as a virus.
ellauri161.html on line 491: Annoyingly, in these days movies from the U. S. are becoming more and more of "a color". They are not telling a story, but are taking a side. They are either democrat or republican, conservative or liberal, blue or red, flyover or coast. Don't Look Up is not a big offender, but the language and presentation was clearly on the "coast" side. Thus, it will be probably appreciated by people who already saw the world this way and ignored or at best maligned by the people on the other side. And it's a pity, because this film is meant to bring us together as a civilization and not keep us divided. I feel like it could have done a better job in that direction.
ellauri161.html on line 499: What works for "Don't Look Up" is the cast, as it has a handful of great names on the list, with the likes of Leonardo DiCaprio, Jennifer Lawrence, Meryl Streep, Cate Blanchett, and so forth. Mitä enemmän julkkixia, sen parempi leffa. On kiva bongata tuttuja naamoja. Ne on kuin perhettä.
ellauri161.html on line 504: Overall, Don't Look Up is devoid of the fun, finesse & ferocity that goes into making a biting & stinging satire. Just like his previous ventures, McKay remains clueless about the necessity of restraint when dealing with topics such as this and gets carried away too often.
ellauri161.html on line 507: Over 30% of the American population does not believe in global warming and think it is a hoax, or fake news. What's more perilous though is the fact that governments worldwide are NOT taking the proposed measures that could curb global warming beneath 1.5 Celsius. Above that treshold of 1.5 degrees Celsius we get a runaway effect of increasing global warming, which would be nothing less than CATASTROPHIC.
ellauri161.html on line 530: Despite McKay's seeming awareness of the danger of Big Tech setting up one big surveillance state, he fails to recognize that the left-particularly in the encouragement of censorship by social media platforms-has gone way beyond what the right ever did in terms of a threat to our constitutional freedoms.
ellauri161.html on line 542: Sí, Lawrence y Leonardo DiCaprio vendrían a cumplir esa función, pero también acaban perdiéndose en esa sobreacumulación de ideas de la que hace gala 'No mires arriba'. (Vittu tää oli just parasta filmissä. Ei tässä ole kyse siitä eikä tästä sankarista, vaan 7G sontimattomasta tutilaasta, säälittävistä häviäjäistä, söpöistä elukoista puhumattakaan.
ellauri161.html on line 555: But one gets a flawed but entirely worthwhile viewing experience. Enough time too to get thru all the popcorns. What's on next?
ellauri161.html on line 560: Haha, yeah, he is—and amen to that. This is the truest, most on-point movie I saw in 2021. McKay gets sinister in Don’t Look Up, and I, for one, am glad somebody is being appropriately nasty in pointing out how absolutely moronic humans have become in the new millennium. Sorry, folks: We are fucking up big time; McKay knows it; and he’s pulling no punches.
ellauri161.html on line 614: and overly alarmist but nothing that the film places on the table can be dismissed as a figment of a fevered imagination running away from the facts on the ground.
ellauri161.html on line 628: The way that Lawrence’s angry, idealistic scientist refuses to get co-opted by a system she correctly identifies as corrupt while DiCaprio’s more amicable character gets swept up in things for a while would seem to be easy material for a scriptwriter to use not just as a commentary on the way the world works, but as rich dramatic material for the ups and downs of a personal and professional relationship.
ellauri161.html on line 643: That’s not a point that hasn’t been made before, and it’s not like there are new notions here about what people might do with their last moments. But there’s something deceptively big and complicated about considering the human capacity to (not) address the largest challenges to their own survival as certain systems prevent action being taken — and people’s ability to recognize that a happy ending isn’t automatic but could be possible with thought and work. There’s such tragedy in the idea of, among many other things, being stuck in a loop of distraction at the expense of progress. Perpetual escapism that prevents escape, with what we’re looking away from and how continually being updated in the stories on the subject.
ellauri161.html on line 685: The writers of this satire unfortunately were as vapid as the characters they wrote. The science is awful, it's satire losses its bite when it tries to paint the whole country as anti-intellectual and all media as entertainment. If you are going to pan the anti-intellectualism that is straining this country do it with some intelligence.
ellauri161.html on line 737: This was a waste of 2 and a half hours of my life. How they got at least 4 academy award winners to make this steaming pile of crap shocks me. Would have rather had major dental work done than watch this movie.
ellauri161.html on line 740: I literally couldn't stay awake. I started it twice, and fell asleep both times. I looked up the ending, and from my interpretation of what the movie was supposed to show (how global warming is not being addressed by our current politicians), I think my nap was more productive than staying awake to watch this.
ellauri161.html on line 769: Big let down. The humor is so off-putting it doesn´t pull laughs, while the drama is hard to dive into whilst characters scream at the camera. The portrayal is so unrealistic, so cringe, so superficial that none of the characters are true heroes. They all appear as delusional, distracted ego maniacs detached from reality. The end is anti-climactic leaving the viewer with gratitude it looks nothing like the world we actually live in. (True, being 22400 years away. But I bet the immigrant will soon reduce brontauks to extinction.)
ellauri161.html on line 778: This movie is supposed to be satire but the jokes are just so awful. I remember when liberals actually were funny, and men like Jon Stewart were hysterical. Whoever wtote this steaming pile needs to go back and learn. The dialogue was ridiculous, the plot was a thin veil for climate change but just fell flat. Its just not worth watching when there are so many better shows out there to watch instead.
ellauri161.html on line 990: Bloy was noted for personal attacks, but he saw them as the mercy or indignation of God. He acquired a reputation for bigotry because of his frequent outbursts of temper. Soon, Bloy could count such prestigious authors as Émile Zola, Guy de Maupassant, Ernest Renan, and Anatole France as his enemies. Bloy is quoted in the epigraph at the beginning of Graham Greene´s novel The End of the Affair, though Greene claimed that "this irate man lacked creative instinct." Bloy is also quoted at the beginning of John Irving´s A Prayer for Owen Meany, another turd. Some pope quoted him, yet another turd.
ellauri161.html on line 1102: Ruysbroeck´s mysticism begins with God, descends to man, and returns to God again, in the aim to make man one with God. God is a simple unity, the essence above all being, the immovable, and yet the moving, cause of all existences. The Son is the wisdom, the uncreated image of the Father; the Holy Spirit the love which proceeds from both the Father and the Son, and unites them to each other. Creatures preexisted in God, in thought; and, as being in God, were God to that extent. Fallen man can only be restored through grace, which elevates him above the conditions of nature. Three stages are to be distinguished: the active, or operative; the subjective, or emotional; and the contemplative life. The first proceeds to conquer sin, and draw near to God through good works; the second consists in introspection, to which ascetic practices may be an aid, and which becomes indifferent to all that is not God. The soul is embraced and penetrated by the Spirit of God, and revels in visions and ecstasies. Higher still is the contemplative state (vita vitalis), which is an immediate knowing and possessing of God, leaving no remains of individuality in the consciousness, and concentrating every energy on the contemplation of the eternal and absolute Being. This life is still the gift of grace, and has its essence in the unifying of the soul with God, so that he alone shall work. The soul is led on from glory to glory, until it becomes conscious of its essential unity in God.
ellauri161.html on line 1131: A young priest arrives at the small village of Ambricourt, his first parish assignment. He arrives alone by bicycle and is met by no one and unpacks his meager belongings. A couple at the chateau eye him suspiciously and walk away. He begins a diary, which he narrates throughout the film. This is very, very old-fashioned, would not do in Netflix anymore. Because he often feels nauseous and dizzy, he chooses a strict diet free of meat and vegetables. Instead, he has wine and wine-soaked bread with sugar. No wonder he dies in the end (oops, spoiler, sorry).
ellauri162.html on line 698: Private ownership "is not only lawful, but absolutely necessary." In addition, the right to property is essential in maintaining the structure of the family. For what can pater familias use to threaten the children with if not the legacy? A worker ought to be given the opportunity to live sparingly, save money, and invest his savings for the future.
ellauri162.html on line 751: Richard Dawkins Stephen Hawking.

ellauri162.html on line 762: Richard Dawkins does not make the head of our list. Since this may disappoint some of our readers. we have, after our ranking, also ordered the atheists on our list by the number of Google hits that their names obtain.
ellauri162.html on line 817: The concept of a highly conserved ontogeny dates back to 1828 and the work by Karl von Baer. Baer´s work was cited by Charles Darwin and used in support of his Theory of Evolution. The concept was made famous though by Ernst Haeckel in 1874 with the publication of his drawings of the conserved stage. Haeckel was mainly pushing the concept of recapitulation in which he hypothesized that ontological development repeated the evolutionary steps of the organism. Recapitulation has since been discredited and is not accepted by any modern biologist. Haeckel has been accused of falsifying his embryonic drawings, most notably by Jonathan Wells in his book Icons of Evolution. Some biology text books used Haeckel´s drawings for many years after it was known they were faked. However, most modern biology textbooks only use them now for historical reference and actual photos of embryos are used to discuss the pharyngula stage.
ellauri162.html on line 819: Darwin proposed that embryos resembled each other since they shared a common ancestor, which presumably had a similar embryo, but that development did not necessarily recapitulate phylogeny: he saw no reason to suppose that an embryo at any stage resembled an adult of any ancestor. Darwin supposed further that embryos were subject to less intense selection pressure than adults, and had therefore changed less.
ellauri162.html on line 827: A somewhat similar report was made concerning the audience of Richard Dawkins´s web community. In February of 2010, the news organization The Telegraph reported that the atheist and evolutionist Richard Dawkins was embroiled "in a bitter online battle over plans to rid his popular internet forum for atheists of foul language, insults and 'frivolous gossip'." In addition, Richard Dawkins has a reputation for being abrasive.
ellauri162.html on line 836: See also: PZ Myers' loss of influence! Alexa is a web traffic tracking company. In 2015 and 2016, Freethought Blogs saw a large decrease in its Alexa ranking.
ellauri163.html on line 358: And why does King Jimmy say "The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be."
ellauri163.html on line 369: 10The scepter shall not depart from Judah, nor the student of the law from between his feet, until Shiloh comes, and to him will be a gathering of peoples.
ellauri163.html on line 697: With an 11-year-old hero, Philip Pullman´s new book is a delightful nod to Edmund Spenser´s 'The Faerie Queene'. If Philip Pullman’s Dark Materials trilogy was an obvious nod to John Milton’s Paradise Lost, his new Book Of Dust trilogy takes inspiration from Edmund Spenser’s The Faerie Queene. Though thematically different, both fall within the same literary genre—they are epic poems, long narrative pieces recounting heroic deeds, and if the term could loosely be used to describe works of prose, then La Belle Sauvage, the first in the Book Of Dust trilogy, is one such novel. Spenser’s late-16th century poem, though incomplete, follows the adventures of medieval knights. Our knight is 11-year-old Malcolm Polstead, curious, intelligent, good-natured and clueless, when we first meet him, of the trials that await him. La Belle Sauvage, then, is a companion, or "equel" (a new story that stands alongside his previous trilogy), to His Dark Materials trilogy. Better strike while the iron is hot, as J.K. Rowling did.
ellauri163.html on line 803: Heikosti tuli Arsene sisään, koska kohtaus tulkitaan usein raiskauskohtaukseksi, vaikka se päättyy siihen, että Mouchette syleili Arsenea, eikä selvästikään vastusta. Lisäksi myöhemmin, vaikka hiän itkee "tapahtumasta" ja yrittää kertoa siitä äidilleen, hiän puolustaa Arsenea myös Mathieulle (jota ei siis tapettu, vahvistaen edelleen ajatusta siitä, että edellinen yö oli unelma) ja hiänen vaimolleen hiänen "rakastajanaan". Joten se, että hiän ei pakene Arsenen alta, kuten hän voisi helposti paeta toipuvaa epileptikkoa, se, että hänen "piilopaikkansa" pöydän alla on puolinainen, se, että hiän syleilee hänen eteenottoa, ja se, että hiän kutsuu häntä "rakastajakseen", näyttävät kaikki heikentävän raiskausargumenttia (paitsi tietysti, jos tämä toimivalta on vastuussa lakisääteisestä raiskauksesta pelkästään alaikäisyyden perusteella), ja osoittaa enemmän kuin puoliksi hiänen syyllistyneen semiviettelyyn (paizi oletettavasti neitseellinen teini-ikäinen tyttö voisi kokeilla sitä aika kömpelösti vanhemmalla miehellä). Tämä elokuvan osa-alue ja sen loppu ovat olleet melkein yhtä kiistanalaisia kuin Sam Peckinpahin Straw Dogsin tai Alfred Hitchcockin Marnien "raiskauskohtaukset", jotka eivät yksinkertaisesti olleet sitä. Luonnollisesti kriittisen cribbingin (hevosten puun puremisen) vuoksi useimmat kriitikot ovat toistaneet väitteen, että näiden kahden välinen seksi oli raiskaus. Mutta me setämiehet kyllä tiedämme! On neitojen kanssa oltu kohta sata vuotta, juu juu, kohta sata vuotta, juu ja kohta sata vuotta! Se neitii jälkeenpäin mua vielä kiitti, se mua vielä kiitti, se mua vielä kiitti.
ellauri163.html on line 815: Niinpä, kun elokuvantekijä, kun häntä pyydettiin määrittelemään, mistä elokuvassa oli kyse, vastasi: "Mouchette tarjoaa todisteita kurjuudesta ja julmuudesta. Häntä esiintyy kaikkialla: sotia, keskitysleirejä, kidutuksia, salamurhia", hän oli joko keimaileva tai varovainen. Tietenkin elokuva käsittelee tällaisia negatiivisia juttuja, mutta se käsittelee myös sitkeyttä, kynintää ja sisua. Ja koska se tekee niin, ja tekee niin niin hyvin, tämä on suuri syy siihen, että sen loppu on niin huono, ehkä vastaa Akira Kurosawan Rashomonin huonoa loppua. Jos se olisi tarjonnut vain sitä, mitä Bresson väitti, sen loppu olisi ollut paljon parempi ja elokuvan mukainen, mutta näin ollen koko elokuva olisi ollut paljon huonompi! Eli lyhyesti: jenkkikazojana odottelin valoisampaa loppua. Mouchetten olisi pitänyt ryhdistäytyä ja perustaa Arsenen kanssa vaikka avokanala. Joka ois menestynyt aivan hulluna, ja loppukuvissa Mouchette ja Arsene olis olleet sikarikkaita.
ellauri163.html on line 873: In the last presentation we looked at Durkheim’s ideas on the weakening of the collective conscience through modernity—the division of labor, weakening of primary groups and general social change. As we saw, this left the individual without much moral guidance. As Durkheim was concerned with moral behavior and social justice he naturally turned to the study of religion.
ellauri164.html on line 45: Oppilaita: Franz Boas, Émile Durkheim, Edmund Husserl, Bronisław Malinowski, George Herbert Mead, Edward Sapir.
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 491: After the exodus, Moses led the people to the edge of the Red Sea where God provided another saving miracle by parting the waters and allowing the Hebrews to pass to the other side while drowning the Egyptian army (Exodus 14). Moses brought the people to the foot of Mount Sinai where the Law was given and the Old Covenant established between God and the newly formed nation of Israel (Exodus 19—24).
ellauri164.html on line 495: The book of Deuteronomy shows Moses giving several sermon-type speeches to the people, reminding them of God’s saving power and faithfulness. He gives the second reading of the Law (Deuteronomy 5) and prepares this generation of Israelites to receive the promises of God. Moses himself is prohibited from entering the land because of his sin at Meribah (Numbers 20:10-13). At the end of the book of Deuteronomy, Moses’ death is recorded (Deuteronomy 34). He climbed Mount Nebo and is allowed to look upon the Promised Land. Moses was 120 years old when he died, and the Bible records that his “eye was undimmed and his vigor unabated” (Deuteronomy 34:7). The Lord Himself buried Moses (Deuteronomy 34:5–6), and Joshua took over as leader of the people (Deuteronomy 34:9). Deuteronomy 34:10–12 says, " Since then, no prophet has risen in Israel like Moses, whom the Lord knew face to face, who did all those signs and wonders the Lord sent him to do in Egypt—to Pharaoh and to all his officials and to his whole land. For no one has ever shown the mighty power or performed the awesome deeds that Moses did in the sight of all Israel."
ellauri164.html on line 498: So, now, what can we learn from Moses’ life? Moses’ life is generally broken down into three 40-year periods. The first is his life in the court of Pharaoh. As the adopted son of Pharaoh’s daughter, Moses would have had all the perks and privileges of a prince of Egypt. He was instructed “in all the wisdom of the Egyptians, and he was mighty in his words and deeds” (Acts 7:22). As the plight of the Hebrews began to disturb his soul, Moses took it upon himself to be the savior of his people. As Stephen says before the Jewish ruling council, “[Moses] supposed that his brothers would understand that God was giving them salvation by his hand” (Acts 7:25). From this incident, we learn that Moses was a man of action as well as a man possessed of a hot temper and prone to rash actions. Did God want to save His people? Yes. Did God want to use Moses as His chosen instrument of salvation? Yes. But Moses, whether or not he was truly cognizant of his role in the salvation of the Hebrew people, acted rashly and impetuously. He tried to do in his timing what God wanted done in His timing. The lesson for us is obvious: we must be acutely aware of not only doing God’s will, but doing God’s will in His timing, not ours. As is the case with so many other biblical examples, when we attempt to do God’s will in our timing, we make a bigger mess than originally existed.
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 510: Finally, it is interesting to note that, even though Moses never set foot in the Promised Land during his lifetime, he was given an opportunity to enter the Promised Land after his death. On the mount of transfiguration, when Jesus gave His disciples a taste of His full glory, He was accompanied by two Old Testament figures, Moses and Elijah, who represented the Law and the Prophets. Moses is, this day, experiencing the true Sabbath rest in Christ that one day all Christians will share (Hebrews 4:9).
ellauri164.html on line 540: Whatever the reason for the drastic punishment, behold what grumbling does. It fuels discontent and bitterness. Be careful, fellow Christians; we can all succumb to the temptation to draw others into our anger, doubts, dissatisfaction, and fears. After all, misery loves company. Sharing concerns with friends is good and necessary, but this must be tempered by the knowledge that too much can harm them and us. A steady diet of grumbling is not good for anyone.
ellauri164.html on line 552: Two lessons: 1. The failings of good men may be culpable in God's sight and displeasing to him out of all proportion to the degree of blameworthiness they present to our eye. So far is it from being true (as many seem to think) that believers' sins are no sins at all, and need give no concern, that, on the contrary, the Lord dislikes the stain of sin most when it is seen in his dear children. The case of Moses is not singular. Sins which the Lord overlooks in other men he will occasionally put some mark of special displeasure upon, when they are committed by one who is eminent for holiness and honourable service. It is, no doubt, a just instinct which leads all right-thinking people to be blind to the failings of good men who have been signally useful in their day. But if the good men become indulgent to their own faults they are likely to be rudely awakened to a sense of their error. The better a man is, his sins may be the more dishonouring to God. A spot hardly visible on the coat of a labouring man, may be glaringly offensive on the shining raiment of a throned king.
ellauri164.html on line 579: The Heavy Penalty. The Lord would remove this impression forever from their minds, by forbidding Moses to enter the Promised Land. The Lord had highly exalted Moses. He had revealed to him His great glory. He had taken him into a sacred nearness with Himself upon the mount, and had condescended to talk with him as a man speaketh with a friend. He had communicated to Moses, and through him to the people, His will, His statutes, and His laws. His being thus exalted and honored of God made his error of greater magnitude. Moses repented of his sin and humbled himself greatly before God. He related to all Israel his sorrow for his sin. The result of his sin he did not conceal, but told them that for thus failing to ascribe glory to God, he could not lead them to the Promised Land. He then asked them, if this error upon his part was so great as to be thus corrected of God, how God would regard their repeated murmurings in charging him (Moses) with the uncommon visitations of God because of their sins.
ellauri164.html on line 609: The main thrust of this book is that the sin of Moses recorded in Numbers 20:1-13 is linked to the unlawful and wilful act of trifling with the sacred staff in striking the rock. This is because the staff of Moses has already become the staff of God (Exod. 4:20;17;9).
ellauri164.html on line 645: God had used him to give the law to Israel and write the first five books of the Bible. He had led God’s people through the wilderness for 40-years, enduring all their complaining and the punishment of their rebellion. He had done everything exactly as God had commanded.
ellauri164.html on line 649: Moses was being judged by the very law he had proclaimed.
ellauri164.html on line 650: For 40-years Moses had pronounced judgment without mercy on those who sinned. Whether the sin had been idolatry, misusing God’s name, immorality, or even collecting firewood on the Sabbath, the law had condemned the disobedient to be stoned for even one sin. Now Moses was being judged by the very law he had proclaimed.
ellauri164.html on line 651: God is merciful, but the law is not. No mere human has ever been justified by keeping the law because no one has ever kept it. All have sinned and fallen short of the law, even God’s servant Moses. Not even Moses could keep the law.
ellauri164.html on line 653: Not even Moses could keep the law. God is gracious. Moses was not stoned to death for his disobedience. Wow. God allowed Moses to keep serving Him, and God kept using him to lead His people to the Promised Land.
ellauri164.html on line 654: God called Moses to lead His people out of slavery in Egypt. The Law was given to show people their bondage to sin in the world, and their need for the shed blood of a sacrificial Passover lamb to cover for their sin. Moses was condemned by the very law he gave. He shot himself in the foot.
ellauri164.html on line 656: God allowed Moses to see the Promised Land afar off, but he would never enter. Moses represented the Law, and the Law cannot take anyone into the Promised Land.
ellauri164.html on line 658: And so it is today. The Law and good works cannot take anyone to heaven. Only faith in the finished work and shed blood of Jesus can take you there.
ellauri164.html on line 867: There are few characters that play a larger part in the story of the Bible than Moses. He is the human protagonist of four Old Testament books and is consistently held up in both the OT and NT as a shining example of faith in the promises of God. The law that he delivered to the people of Israel serves as the foundation of the nation of Israel, and is lauded by Jesus as a testament that would not pass until “heaven and earth pass away…[and] all is accomplished.” One of the great tragic moments of the Bible is where Moses is denied entrance to the Promised Land for his sin at the Rock of Meribah; after faithfully leading Israel for forty years, Moses strikes a rock instead of speaking to it and is condemned to die before living in the Promised Land. On its surface, this might seem unfair to Moses. One mess-up and God gives him this great punishment? How many times had Israel failed in their journey and at Mt. Sinai, and God had spared their lives and allowed them to keep going? Yet His most faithful servant is barred over this one, seemingly insignificant event? If we take a closer look at the text, however, we see why Moses’ failure was such a stark one. While it doesn’t diminish the tragic nature of the event, it does shed light on why God takes such a drastic step to respond.
ellauri164.html on line 869: First, it is important to note that a pattern is established in the story of Israel and Moses. This pattern can be seen at Mt. Sinai when Aaron and Israel create the golden calf idol (Exodus 32). Israel sins, and in response to that the Lord tells Moses to step aside so that He may destroy Israel in His wrath (Exodus 32:9-10). When this occurs, Moses intercedes for Israel and pleads for God to turn away His fierce anger for His own sake (Exodus 32:11-14). This intercession works, and Israel is spared utter destruction. This pattern of sin, wrath, intercession, and relenting occurs twice more in the Book of Numbers: once in Number 14 when Israel rebels and refuses to go into the Promised Land, and again in Numbers 16 when Korah leads his rebellion against Moses and Aaron (the major difference in Numbers 16 being that Aaron is the one to intervene by offering incense for atonement to the Lord).
ellauri164.html on line 873: We would expect the pattern to repeat here. The people have rebelled, so the next part would be God’s wrath and threats of destruction. Instead, however, God merely grants their request for water. No mention of sin or possible annihilation, just grace in providing for Israel’s needs. The fact that this cycle we’ve come to expect changes is designed to highlight an important event; the oddity of the text “awakens us from our narrative slumber,” as one commentator puts it, and forces us to pay attention closely to what’s occurring. Why would God not threaten destruction? To answer that, we have to remember a key aspect of God’s character: He does not change. Hebrews 13:8 says He is the same yesterday and today and forever, “without variation or shifting shadow,” (James 1:17). The purpose of the threats of destruction, and Moses/Aaron’s intercession, was not to actually change God’s mind. God knew exactly what was going to happen in all these instances. God’s threats on Israel are spoken to Moses so that Moses will intercede. They are tests of Moses’ (and Aaron’s) character, just as God’s conversation with Abraham over the fates of Sodom and Gomorrah (Genesis 18) was about testing Abraham’s character rather than the doomed cities. Yet here, in Numbers 20, God does not follow the pattern. Why?
ellauri164.html on line 885: Reading the Numbers 20 passage the way that has been suggested makes sense of what Moses says in Deuteronomy. He’s not shifting the blame to Israel for his own failures, but highlighting that their constant rebellion was what caused him to lose his faith in God. Moses lack of faith led him to forget the promise and covenant of God, so he is using that illustration to demonstrate the dangers of forsaking the covenant: just like Moses, Israel will be forbidden the Promised Land if they don’t maintain faith in the covenant promises of God. That’s really one of the main points of Deuteronomy. It’s not just the covenant laws for the new generation, but Moses exhorting the new generation to never lose hope in the promise of God. Moses, knowing Israel, recognizes that there will come a day when they fail to uphold the covenant and they will be punished for it, but he also recognizes that God’s promises will stand no matter how badly Israel fails to uphold it. This, then, is the main point we should derive as well: God will always keep His promises. We, as the heirs to the promises to Abraham and Israel, should always firmly believe in the power of God to bring us, a broken people like Israel, to the shores of the Promised Land!
ellauri164.html on line 908: “By his rash act Moses took away the force of the lesson that God purposed to teach. The rock, being a symbol of Christ, had been once smitten, as Christ was to be once offered. The second time it was needful only to speak to the rock, as we have only to ask for blessings in the name of Jesus. By the second smiting of the rock the significance of this beautiful figure of Christ was destroyed.” –Patriarchs and Prophets, p. 418
ellauri164.html on line 921: Malawi
ellauri164.html on line 925: Yet this is the same Moses who was allowed to come and speak to Jesus on the Mount of Transfiguration. It was the same Moses who received the wonderful testimony that “Moses indeed was faithful in all his house as a servant.” So, it is abundantly clear that God forgave him of this sin and still considered him to be among His greatest servants (Lk. 9:30-31; Heb. 3:5). This makes this event very important as it can bring hope and comfort to us when we have fallen short, and after repentance feel that we are no longer worthy and might still be cast away forever. This event reveals that this cannot happen as long as we repent and seek forgiveness in confession.
ellauri164.html on line 935: When God said Moses “failed to sanctify me in the eyes of the people,” He did not specify exactly what this failure was. God had told Moses to “speak to the rock,” but the account stated that “Moses lifted up his hand, and smote the rock with his rod twice.” Clearly, in that act, Moses went beyond what God had commanded him to do. God had told Moses to take the staff, but not use it. He was directly commanded only to speak to the rock. He went beyond what was written when struck that rock. It was similar to Nadab and Abihu who offered “strange fire which He had not commanded them.” At that time Moses saw that such behavior did not “treat God as holy or glorify him among the people” (Lev. 10:1-3). Yet Moses, in anger, failed to hallow God when he struck that rock instead of speaking to it. He had failed to learn “not to go beyond what is written,” (1Cor. 4:6). He was told to speak to the rock (and he did not do that), but struck the rock (which he had no authority to do). God later charged Moses with this sin: “you rebelled against my word at the waters of Meribah” (Num 20:24; 27:13).
ellauri164.html on line 975: The Israelites had a history of trusting in God because of what they saw. The most famous example, which we repeat in the daily morning service, quotes their experience after the crossing of the Sea of Reeds: “Israel saw the wondrous power which God had wielded against the Egyptians, the people feared God; they had faith in God and in God’s servant, Moses” (Exod. 14:31). They have needed this public, indisputable evidence of their eyes ever since. God knows that what they see is what is most important. And what he wants them to see is Moses speaking—not striking the rock, as he was commanded to do on the former occasion.
ellauri171.html on line 403: The political stability of Israel was often upset by people called ‘prophets’. These were social critics who spoke bluntly about injustice when they saw it. Rather like the Alt-Right TV evangelists.
ellauri171.html on line 404: They were a sort of protected species, like a court jester in medieval Europe. They could say something critical to the ruler and get away with it, where no-one else could. There were many such men in the Old Testament (Elijah springs to mind), and several in the gospels (Jesus and John were both called prophets).
ellauri171.html on line 407: Why did Herod hate John? John was highly critical of the ruler of Galilee, Herod Antipas, who had married the divorced wife of his brother. The woman’s name was Herodias, and she had a beautiful daughter Salome. John spoke out loud and clear against the incest that, according to Jewish law, was being committed by Antipas and Herodias. Pentateukin leviraattisäännöt on pirullisia. Enste pitää mennä naimisiin veljen vaimon kanssa, sitten taas ei saa.
ellauri171.html on line 409: It was a dangerous thing to do. He might have got away with it with Antipas, who was indolent and indecisive, but Herodias was another matter. She engineered a situation that led to John’s death, silencing him forever. Did Herodias do it alone? Probably not. It is more likely that all three (Antipas, Herodias and Salome) planned the charade beforehand, to provide an excuse for getting rid of John and silencing him. In any case John, already in prison, was quickly beheaded. Another political problem was solved. Were it not for the fact that the gospels recorded this deed, John’s name and the horror of his death would have been lost forever.
ellauri171.html on line 421: they had a good diet and strict purity laws
ellauri171.html on line 561: They seems unaware or unconcerned that they are demeaning the Covenant, and the significance of circumcision. They say that if the men of the city will agree to circumcision they will agree to the marriage, and will go so far as to settle there.
ellauri171.html on line 615: She managed to crawl back to the door of the house where the Levite, the old man and his daughter sheltered. She lay on the doorstep until morning, when the Levite unlocked the door.
ellauri171.html on line 616: Her husband saw her and sternly told her to get up. There was no answer. She was dead.
ellauri171.html on line 631: But his concubine played the harlot against him, and she went away from him to her father’s house in Bethlehem in Judah, and was there for a period of four months. Judges 19:2 (NASB)
ellauri171.html on line 635: Then her husband arose and went after her to speak tenderly to her in order to bring her back, taking with him his servant and a pair of donkeys. So she brought him into her father’s house, and when the girl’s father saw him, he was glad to meet him. His father-in-law, the girl’s father, detained him; and he remained with him three days. So they ate and drank and lodged there. Judges 19:3-4 (NASB)
ellauri171.html on line 638: Now we learn that the Levite and the concubine are husband and wife because the Levite is described as “her husband,” and the woman’s father is the Levite’s “father-in-law.” We also learn that the Levite travelled to Bethlehem to speak kindly to her and return home together. Because we are told that he planned to “speak tenderly to her,” this once again suggests that they may have argued after she played the prostitute, and as a result she left.
ellauri171.html on line 640: Verses 4-8 tell us that the Levite remained in the home of the father-in-law for five days. Judges 19:9-15 tells us the Levite and his concubine left the house. They passed by Jebus (Judges 19:11), the ancient name for Jerusalem, and stopped at Gibeah or Ramah to spend the night (Judges 19:13).
ellauri171.html on line 651: But the men would not listen to him. So the man seized his concubine and brought her out to them; and they raped her and abused her all night until morning, then let her go at the approach of dawn. As the day began to dawn, the woman came and fell down at the doorway of the man’s house where her master was, until full daylight. Judges 19:25-26 (NASB)
ellauri171.html on line 653: In the morning the Levite awoke and found her laying outside of the door of the house. He told her, “Get up and let us go, but there was no answer.”
ellauri171.html on line 659: . . . Then he placed her on the donkey; and the man arose and went to his home. When he entered his house, he took a knife and laid hold of his concubine and cut her in twelve pieces, limb by limb, and sent her throughout the territory of Israel. All who saw it said, “Nothing like this has ever happened or been seen from the day when the sons of Israel came up from the land of Egypt to this day. Consider it, take counsel and speak up!” Judges 19:28b-30 (NASB)
ellauri171.html on line 665: In response, Israel asked God what they should do. In Judges 20:18, 23, 28, 35 God directed them to engage the tribe of Benjamin in battle and defeat them. This reveals that God saw the great sins that had occurred in Gibeah. He directed that the tribe be killed. In fact, in Judges 20:35, 46 we are told God helped Israel destroy 25,100 men of Benjamin. God directed this punishment of the tribe of Benjamin.
ellauri171.html on line 674:
ellauri171.html on line 691: Judges 19-21 demonstrates that God is opposed to the abuse of women in this account. He commanded the destruction of an entire tribe because they did not punish those who raped and abused a concubine and caused her to die. Only when she died did they stop! We are told they abused her all night until dawn. Further, they were so morally bankrupt and corrupt that they left her dead at the door of the Levite. Scripture lifts women above the degradation of the Canaanites and the surrounding nations, but the town of Gibeah had become like the Canaanites. God has a higher view of women than described here. That is why He ordered the destruction of the unjust and morally bankrupt tribe of Benjamin.
ellauri171.html on line 751: ‘Then Ehud reached with his left hand, took the sword from his right thigh, and thrust it into Eglon’s belly; the hilt also went in after the blade, and the fat closed over the blade, for he did not draw the sword out of his belly; and the faeces came out.
ellauri171.html on line 761: Their dead bodies, it seems, were too cumbersome to tranport. Instead, the boy’s heads were hacked off, collected in baskets, and displayed for the gawking crowd the the city gate.
ellauri171.html on line 793: Though Christ never taught it was wrong to have wealth, He did warn about the snare of riches. For example, there was a rich young man who came to Him during His ministry. He asked Jesus what He must do to inherit eternal life. Jesus told Him, “sell what you have and give to the poor, and you will have treasure in heaven; and come, follow Me” (Matthew 19:21). As the episode unfolds, the rich young man could not bring himself to do this. He “went away sorrowful, but anyway he had great possessions” (Matthew 19:22).
ellauri171.html on line 888: Mot or Mawat, god of death (not worshiped or given offerings)
ellauri171.html on line 902: Shachar and Shalim, twin mountain gods of dawn and dusk, respectively. Shalim was linked to the netherworld via the evening star and associated with peace
ellauri171.html on line 929: Competing and even mutually incompatible theories for the ultimate cause of the Late Bronze Age collapse have been made since the 19th century. These include volcanic eruptions, droughts, invasions by the Sea Peoples or migrations of Dorians, economic disruptions due to the rising use of ironworking, and changes in military technology and methods of war that saw the decline of chariot warfare. Following the collapse, gradual changes in metallurgic technology led to the subsequent Iron Age across Eurasia and Africa during the 1st millennium BCE.
ellauri171.html on line 937: As for the matter concerning those enemies: people from your country and your own ships did this! And people from your country committed these transgression(s)...I am writing to inform you and protect you. Be aware!
ellauri171.html on line 995: As she regally awaits Jehu in the Jezreel palace, some palace officials squeeze her through the lattice window, most likely piece by piece. By the time Jehu has finished eating, he orders that she be buried “for she is a king’s daughter” (2 Kings 9:34), but the dogs supplied by Elijah's goons have already eaten most of her carcass—in keeping with Elijah’s prophecy.
ellauri171.html on line 1000: Jezebel is portrayed by the Rabbis as a wicked woman who represents the negative influence of Gentile women who turned Israel’s heart to idolatry. She is a corrupting influence on her husband Ahab, who is drawn to idolatry and away from God because of her.
ellauri171.html on line 1024: Israel’s most accursed queen carefully fixes a pink rose in her red locks in John Byam Liston Shaw’s “Jezebel” from 1896. Jezebel’s reputation as the most dangerous seductress in the Bible stems from her final appearance: her husband King Ahab is dead; her son has been murdered by Jehu. As Jehu’s chariot races toward the palace to kill Jezebel, she “painted her eyes with kohl and dressed her hair, and she looked out of the window” (2 Kings 9:30).
ellauri171.html on line 1042: Wow there are two ladies in the good book called Tamar, Number 1 gets fucked by his father in law in bronze age (1898 BC). Number 2 gets raped by his brother shortly before the first temple (990 BC). Prime material for soap operas and home pornography.
ellauri171.html on line 1049: Storyline: Jacob's psychopath son Judah believes that his daughter-in-law Tamara 1 has killed two of his sons, and subjugates her so that she is unable to remarry. However, she ultimately tricks Judah into fucking her pregnant himself and therefore secures her place in the family. She gives Judah two more sons. Her story illustrates her loyalty and her willingness to be assertive and unconventional.
ellauri171.html on line 1053: Although the readers know that God has killed two of Judah’s sons, Judah does not. This is known as dramatic irony. He suspects that Tamar is a “lethal woman,” a woman whose sexual partners are all doomed to die. So, Judah is afraid to give Tamar to his youngest son, Shelah, the inventor of Shelah quantifiers. So doing, Judah wrongs Tamar. According to Near Eastern custom, known from Middle Assyrian laws, if a man has no son over ten years old, he could perform the Levirate marriage (yibbum) obligation himself; if he does not, the woman is declared a “widow,” free to marry again. Judah, who is perhaps afraid of Tamar’s lethal character, could have set her free. But he does not—he sends her to live as “a widow” in her father’s house. Unlike other widows, she cannot remarry and must stay chaste on pain of death. She is in limbo.
ellauri171.html on line 1055: Ostensibly, Tamar is only waiting for Shelah to grow up and mate with her. But after time passes, she realizes that Judah is not going to effect that union. She therefore devises a plan to secure her own future by tricking her father-in-law into having sex with her. She is not planning incest. A father-in-law may not sleep with his daughter-in-law (Lev 18:15), just as a brother-in-law may not sleep with his sister-in-law (Lev 18:16), but in-law incest rules are suspended for the purpose of the levirate. The levir is, after all, only a surrogate for the dead husband. What the fuck. Well, it takes one to know one.
ellauri171.html on line 1061: But there is a greater threat to his honor (aw fuck, stop, you're killing us). Rumor relates that Tamar is pregnant and has obviously been faithless to her obligation to Judah to remain chaste. Judah, as the head of the family, acts swiftly to restore his honor, commanding that she be burnt to death. But Tamar has anticipated this danger. She sends his identifying pledge to him, urging him to recognize that its owner is the father. Realizing what has happened, Judah publicly announces Tamar’s innocence. His cryptic phrase, zadekah mimmeni, is often translated “she is more in the right than I” (Gen 38:26), a recognition not only of her innocence, but also of his wrongdoing in not freeing her or performing the levirate. Another possible translation is “she is innocent—it [the child] is from me.” Judah has now performed the levirate (despite himself) and never cohabits with Tamar again. Once she is pregnant, future sex with a late son’s wife would be incestuous.
ellauri171.html on line 1067: Storyline: Tamara is a girl who didn't quite fit in. Tamara is constantly picked on and when a couple of Judah's sons play a joke on Tamara, it leads to their death. The sugardaddy tries to make it so that Tamara ran away. But all is not lost yet. Tamara returns as a sexy seductress and plans her revenge. (due to witchcraft). Well like they say: Karma's a bitch. —Anonymous
ellauri171.html on line 1076: There are few words to describe the awfulness of this story, but let's give it the old college try: dismal, depressing, embarrassing and utterly lacking in any artistic or social worth.
ellauri171.html on line 1121: Tamar obeyed her father. She may have had reservations about coming to her brother’s private quarters but she had no choice. Law and custom required her to obey her father, and in any case she would have been escorted by her own servants.
ellauri171.html on line 1141: Then as she staggered away she tore the front of her richly embroidered outer robe as a sign of her despair. With her hand on her head, the sign of a bereaved woman, she staggered through the palace corridors crying aloud, until she reached the harem quarters of her mother.
ellauri171.html on line 1152: When her brother Absalom found out what had happened he comforted her as best he could, and moved her out of the harem into his own house. Then he went to the King and demanded that Amnon marry his sister – marriage between a half-brother and sister was a possibility in this extreme case, though biblical law prohibited it elsewhere. But for his favorite king David Jehovah was prepared to make an exception.
ellauri172.html on line 260: Other writers [who?] have opted to deny the validity of the illustration. A typical [citation needed] counter-argument is that rationality as described in the paradox is so limited as to be a straw man version of the real thing. The idea that a random decision could be made is sometimes used as an attempted justification for faith. The argument is that, like the starving ass, we must make a choice to avoid being frozen in endless doubt. Other counter-arguments exist. [This paragraph was total balderdash, if I may say so.]
ellauri172.html on line 263: Social Psychologist Kurt Lewin's Field Theory treated this paradox experimentally. He demonstrated that lab rats experience difficulty when choosing between two equally attractive (approach-approach) goals. The typical response to approach-approach decisions is initial ambivalence, though the decision becomes more decisive as the organism moves towards one choice and away from another. [So what? Kurt should repeat the experiment with donkeys.]
ellauri172.html on line 281: 21 Balaam got up in the morning, saddled his donkey and went with the Moabite officials. 22 But God was very angry(A) when he went, and the angel of the Lord(B) stood in the road to oppose him. Balaam was riding on his donkey, and his two servants were with him. 23 When the donkey saw the angel of the Lord standing in the road with a drawn sword(C) in his hand, it turned off the road into a field. Balaam beat it(D) to get it back on the road.
ellauri172.html on line 283: 24 Then the angel of the Lord stood in a narrow path through the vineyards, with walls on both sides. 25 When the donkey saw the angel of the Lord, it pressed close to the wall, crushing Balaam’s foot against it. So he beat the donkey again.
ellauri172.html on line 285: 26 Then the angel of the Lord moved on ahead and stood in a narrow place where there was no room to turn, either to the right or to the left. 27 When the donkey saw the angel of the Lord, it lay down under Balaam, and he was angry(E) and beat it with his staff. 28 Then the Lord opened the donkey’s mouth,(F) and it said to Balaam, “What have I done to you to make you beat me these three times?(G)”
ellauri172.html on line 293: 31 Then the Lord opened Balaam’s eyes,(I) and he saw the angel of the Lord standing in the road with his sword drawn. So he bowed low and fell facedown.
ellauri172.html on line 295: 32 The angel of the Lord asked him, “Why have you beaten your donkey these three times? I have come here to oppose you because your path is a reckless one before me.[a] 33 The donkey saw me and turned away from me these three times. If it had not turned away, I would certainly have killed you by now,(J) but I would have spared it.”
ellauri172.html on line 786: Sperhüven Krispies, a foul-smelling Scandinavian midnight snack. They are eaten with one hand closing the nostrils and one hand popping a Krispy into the mouth. Even though they smell horrible, they taste like cheesecake, fresh strawberries, and chocolate ice cream.
ellauri180.html on line 167: Many historical accounts of circumcision have been written and most authors have used their survey to form an opinion as to whether the neonatal procedure is justified. The weak medical arguments are tempered by the importance of cultural and religious factors. Opponents of the ritual draw attention to the `rights' of the new-born to the skin on their little penises, which, they argue, must be upheld. Others contest that humans are social animals and cannot survive alone; they require their parents, community and culture to thrive, and, as such, `rights' belong to the group, not to the individual. If there is an inherent survival advantage to a group of humans who chose to maim their young, then this is presumably evidenced by their continued survival as a race. In short, to conclude any historical reflection with a reasoned `right' or `wrong', would be like claiming to have fathomed God's will. Consider this; mankind has developed this strange surgical signature that is so pervasive, that in the last five minutes alone, another 120 boys throughout the world have been circumcised. Mikä jättimäinen esinahkakukkula siitä tulisi! Israelista voisi tulla tulevien talvikisojen isäntämaa..
ellauri180.html on line 226: Almost as an extension to the lack of penile cancer in Jews, Handley reported on the infrequency of carcinoma of the cervix in Jewish women. He suggested that this related to the fact that Jewish men were circumcised. Not surprisingly, this spawned a mass of contradictory studies and over the next 50 years the champions of both camps have sought to establish the importance or irrelevance of circumcision in relation to penile cancer. The pendulum has swung both ways and the current evidence suggests that other factors are probably more important. A similar debate has raged for 50 years over concerns for the risks of urinary tract infections in young boys and currently, any decreased risk associated with circumcision remains tentative but not proven.
ellauri180.html on line 230: Finally, controversy has arisen over who should perform the procedure. Once circumcision had been medicalized' in the 19th century, many surgeons were keen to take paying customers away from the religious men. As such, doctors were often quick to highlight the unforseen risks attendant on a non-medical procedure. For instance, Cabot (1924) described tuberculosis of the penis occurring when Rabbis with infected sputum sucked on the baby's penis to stop the bleeding. However, it has often been claimed that the incidence of complications in Jewish children is very low and that the final result is usually better than any hospital doctor can produce.
ellauri180.html on line 309:
ellauri180.html on line 337: Be aware of stereotypes. ...
ellauri180.html on line 360: Give Your Character Fears and Flaws. ...
ellauri180.html on line 371: Pendragon: Journal of an Adventure through Time and Space, commonly known as Pendragon, is a series of ten young-adult science fiction and fantasy novels by American author D. J. MacHale, published from 2002 to 2009. Science fantasy is a hybrid genre within speculative fiction that simultaneously draws upon or combines tropes and elements from both science fiction and fantasy.
ellauri180.html on line 373: These worlds inspire us with new sensations and experiences, with quoting C.S. Lewis 'such beauty, awe, or terror as the actual world does not supply', with the stuff of desires, dreams, and dread.
ellauri180.html on line 386: The sullen wind was soon awake, Synkkä oli yö ja myrskyinen,
ellauri180.html on line 395: Withdrew the dripping cloak and shawl, pois mun tippuvan kumisuojaimen,
ellauri180.html on line 447: In summary: a man speaks to some unidentified (and possibly imaginary) auditor, telling us how, on a dark and stormy (or rainy and windy) night, he waited in his cottage for his lover, Porphyria, to arrive. When she turns up, it’s clear Porphyria is of a higher social class than the male speaker: he’s punching above his weight, as they say. Note how she glides in as if she owns the place, and as if she walks on air rather than on the ground like us mere mortals. She wears a hat, cloak, and shawl, and her gloves are soiled, suggesting that they are not used to slumming it in a common man’s cottage and attending to his fire and grate. The fact that she also takes the lead – suggesting she is perhaps used to ordering servants to do her bidding – further hints at her highborn status: she calls to the speaker, and she takes his arm and puts it around her waist. Then, the clincher (in more ways than one): we are told "she Too weak, for all her heart’s endeavour,
ellauri180.html on line 514: Came tame and tremulous; and vipers crawl'd Sähisten, mutta ilman myrkkyhampaita -
ellauri180.html on line 531: Lur'd their lank jaws; himself sought out no food, Niiden huomion. Koira ize paastosi,
ellauri180.html on line 546: Each other's aspects—saw, and shriek'd, and died— Toisiaan - näki ja kirkasi ja kuoli -
ellauri180.html on line 611: Suomi on ottanut käyttöön kovat otteet. Putinin näköispazas on saanut lähtöpassit Visulahden vahakabinetista. Mielenosoittajat laulavat Finlandiaa lähetystön edessä. Kesäxi suunnitellaan isoja laulujuhlia samasta aiheesta. Ottawan sopimuxen vastaisia liukumiinoja kaivetaan kellarista. Koko kansa kannattaa Nato-optiota. Jonsei se siitä tokene niin on jo ihme.
ellauri181.html on line 166: “Values serve as standards or criteria. Values guide the selection or evaluation of actions, policies, people, and evenz. People decide what is good or bad, justified or illegitimate, worth doing or avoiding, based on possible consequences for their cherished values. But the impact of values in everyday decisions is rarely conscious. Values enter awareness when the actions or judgmenz one is considering have conflicting implications for different values one cherishes.”
ellauri181.html on line 556: Benjamin Franklin was an author, a painter, an inventor, a father, a politician, and the first American Ambassador to France. He invented bifocals, swim flippers, lightening rods, and the Franklin stove. He founded a public library, a hospital, and insurance company and a fire department. He helped write the Declaration of Independence and the U.S. Constitution. He wrote an autobiography in the middle of his life and shortly before his death in his 80's, he completed his memoirs. Franklin was truly a Renaissance man. He was one of the greatest citizens and thinkers the world has ever seen. But Franklin was not always a great or successful man. At the age of 17 he ran away from home in Boston, estranged from his family because of an argument he had with his brother.
ellauri181.html on line 653: Utahin yliopiston antropologi Kristen Hawkes on tutkinut Paraguayn aché-intiaanien saaliita. Naiset keräävät lähimezistä ruokaa säännöllisesti, ja heidän kokonaisantinsa on punnittuna suurempi kuin miesten. Miehet jakautuvat kahteen ryhmään: elättäjiin ja mahtailijoihin. Elättäjät keräävät perheelle ruokaa tasaisesti. Mahtailijat tavoittelevat suurta mutta epävarmaa saalista. Koska mahtisaalis jaetaan koko heimon kesken, mahtailijat saavat suosiota. Valitettavasti ”uramiehen” oma perhe joutuu huonon saalistusonnen aikoina pärjäämään vähällä. Niinpä viisas nainen hankkii puolisoxi elättäjän mutta pitää mahtailevaa alfaurosta satunnaisena rakastajana. Demokraattisten valtioiden äänestäjät eivät tunnu aina tajuavan näitä rooleja: kansa valizee johtajaxeen testosteronia pulppuavan miehen mutta odottaa sitten, että tämä käyttäytyy säyseästi kuin leikattu kissa. Vanhan tarinan mukaan mies nousi korkeimmalle vuorelle, ui syvimmän meren yli ja ylitti laajimman autiomaan osoittaaxen naiselle rakkautensa. Juu esim Phileas Fogg ja Honkongin kuvernööri juurikin. Nainen jätti miehen, koska tämä ei ollut koskaan kotona. Sosiologi Martha Dobbins tosin letkautti, että varhaisissa ihmisyhteisöissä miehiä ei lähetetty mezästämään sixi, että nämä olivat vahvempia, vaan koska nämä olivat joutilaampia.
ellauri182.html on line 117: As Mikage and Yuichi’s relationship develops, one of the first signs that they are drawing closer is a shared dream that they experience. In the dream, Yuichi tells Mikage that he has a desire to eat ramen, a noodle soup. Shortly after awakening from the dream, Yuichi, in real life, acknowledges his hunger. “I just woke up and I’m starving. I was thinking, hmm, maybe I’ll make some instant ramen noodles.” Instead of love, she thinks of food. It is through food, as is shown in this scene and many scenes to follow, that Mikage finds her mouth. Climbing to the balcony with her body mass was an existential feat.
ellauri182.html on line 149: Se oli pikkuporvarillisesta venernveistämösuvusta Kiushulta jotka muutti Tokioon. Sillä oli yxityisopettaja ennen sotaa ja se alkoi kirjoitella runoja. Se rupes marxilaisexi jouduttuaan käsitöihin sodan aikana. Sodan jälkeen valmistui insinöörixi ja pääsi ison firman elätixi varmaan perhesuhteilla. Voitti runokilpailun 10 työllä asennon vaihdosta. Sai potkut mustetehtaasta. Kiritisoi jotain Takamies Kotaroa. (who dat?) 80-luvulla kirjoitti massoista kuin Ortega. Toimi könsikkäänä naistenlehdessä. Varsinainen pintaliitäjä. Marxistikaverit pilkkaavat sen kapitalistiasuja. No se oli jo kääntymässä takas oikeaan. Siitä tuli Ichirō Ozawan kannattaja (who dat? Joku vielä väkkärämpi oikeistolainen takinkääntäjä, Japanin Hjallis Hjarkimo.) Siziitä tuli zenhörhö ja jonkun sariini terroristiryhmittymän fani.
ellauri182.html on line 154: Riitakumppaneita: Kiyoteru Hanada, New Testament scholar Kenzō Tagawa, and his former friend and critic Yutaka Haniya.
ellauri182.html on line 185: Amitābha is the principal buddha in Pure Land Buddhism, a branch of East Asian Buddhism. In Vajrayana Buddhism, Amitābha is known for his longevity attribute, magnetising Western attributes of discernment, pure perception and purification of the aggregates with a deep awareness of emptiness of all phenomena. According to these scriptures, Amitābha possesses infinite merit resulting from good deeds over countless past lives as a bodhisattva named Dharmākara. Amitābha means "Infinite Light", and Amitāyus means "Infinite Life" so Amitābha is also called "The Buddha of Immeasurable Light and Life". Kuulostaa ihan määzhik kortilta.
ellauri182.html on line 231: Muita polttavimpia kysymyxiä: Can you feel the love tonight? Can you geet pregnant on your period? Can one get pregnant from precum? Can dogs eat cucumber? Why is my poop green? Why should we hire you? Why are cats afraid of precumber? Why did I get married? How to tie a tie? How to lose weight? How to get away with murder? Where is my refund? Where is my mind? Which Disney princess are you? Which side is your appendix on? Who wants to be a millionaire? Who won the powerball?
ellauri182.html on line 311: Ihan lopuxi vielä 1 tuotesijoittelu: Massive heart attack are an English trip hop collective formed in 1988 in Bristol by Robert "3D" Del Naja, Adrian "Tricky" Thaws, Andrew "Mushroom" Vowles and Grant "Daddy G" Marshall. Kuulostaa Roberta Flackin ja Tina Turnerin morfauxelta. Köyhiä neekereitä brittislummikaduilla kuten Bay-suoratoistosarjassa.
ellauri182.html on line 425: First simply draw a circle on the paper. It doesn't have to be very 'good' from an artistic point of view and an approximation is adequate.
ellauri182.html on line 439: So take your eraser and wipe away the pencil mark on your paper.
ellauri183.html on line 76: Loppuikänsä Bernad opetti luovaa kirjoittamista Vermontissa Benningtonin naisten collegessa. Ann joka oli sentään käynyt Cornellin typed his manuscripz and reviewed his writing. Oliko Berniellä sillä aikaa jimbajambaa coedien hameissa? New York Times tietäisi muttei kerro ilmaisexi. In the book The Natural by Bernard Malamud the main character Roy Hobbs had a very distinct flaw, a flaw that millions of American men and women both have..... an obsession with sex which affected his character and which made him a very unsuccessful man.
ellauri183.html on line 166: In his lectures on the Book of Genesis in the 16th century, Martin Luther praised Abraham for his uncritical obedience to God – for the "blind faith" exhibited by his refusal to question whether it was right to kill Isaac. In the late 18th century, Immanuel Kant took the opposite view, arguing that Abraham should have reasoned that such an evidently immoral command could not have come from God. For Luther, divine authority trumps any claim on behalf of reason or morality, whereas for Kant there can be nothing higher than the moral law.
ellauri183.html on line 180: When Abraham raises his knife over Isaac's body, this symbolises the fact that every human relationship is haunted by the prospect of death. Love always ends in loss, at least within this life. One response to this existential fact – perhaps the most common response – is to avoid the issue of mortality as much as possible. An alternative response is to face up to the inevitable pain of loss and to relinquish the beloved in advance, so to speak, by giving up hope of enjoying a happy relationship within this lifetime. (This "movement of resignation" is described as "monastic", although it does not literally entail becoming a recluse. It is an internal movement, an adjustment of expectations.) In Kierkegaard's view, this is more noble than the first option, but it is very far from the courage of Abraham, who continues to love Isaac and enjoy his relationship to him in full awareness of the suffering that his death would bring. This aspect of the interpretation of Abraham offered in Fear and Trembling suggesz that, far from being an individualist, Kierkegaard regards human relationships as essential to life.
ellauri183.html on line 262: Despite Malamud's shadings with rabbinical law, then, this is a familiar hopeless-Utopia blueprint. Moreover, the restless treatment here—part downbeat-comic, part liturgical-lyric—never endows the tale with the sort of Biblical fervor which heightens the best of Doris Lessing´s fables. And the result is a disappointing, predictable parable—intentionally funny at times but unintentionally funny too, hollow in most of its lyrical moments, and only occasionally provocative in its eclectic philosophizing.
ellauri183.html on line 289: Ms Elliott replied: 'What I was talking about was the upholding of international law which your own minister talked about a few minutes ago and the right of upholding international law is as relevant in Ukraine as it is in Palestine.'
ellauri183.html on line 402: The Jewish Learning Group creates plain language how-to guides on Jewish law and custom, traditional prayer texts with transliteration and instruction, and educational audio and video guides. Their innovative products help G-ds chosen people attain the rudimentary knowledge and confidence needed to build, lead, and further their Jewish observance at a comfortable and gradual pace.
ellauri184.html on line 110: Eight days after Yeshua was born, his parents followed the Law and took Him to the Temple to be circumcised. Esinahka on kuulemma Italiassa reliikkinä.
ellauri184.html on line 205: Danielin kirjasta löytyy tällänen: And many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. (Entäs me muut? Ei kuulu teille! Kyllä se vähän kuuluu!)
ellauri184.html on line 263:

Woman soldiers in Pwe-Waw Palestine

ellauri184.html on line 267: This image of identifiably Woman soldiers occupying the land of Palestine operates on the assumption that biblical soldiers were all legionawies. Legionawies differed from other soldiers of the early Woman period in several wespects. First, legionawies were employed directly by Wome. Their allegiances were to the empewow and whichever genewal they served, not to any particular king, weligious group, or province. All troops swore an oath of allegiance, the sacwamentum, to the empewow himself. Unlike most other soldiers, legionawies were Woman citizens before they were wecwuited.
ellauri184.html on line 269: There were important defeats along the way but it is interesting to observe that commanders often escaped repercussions for their militawy incompetence and it was usually the soldiers who bore the blame for defeat. Though a legionawy could theoretically come from any province within the Empire, the requirement of Woman citizenship had consequences for demographics: legionawies were more likely to speak Latin than non-citizen soldiers, they were usually wecwuited from the most heavily Womanized cities and provinces, their citizenship held inherent prestige that afforded them privilege over both civilians and other soldiers, etc. Legions primarily garrisoned in major imperial provinces, such as Syria, Pannonia, and post-War Judaea. With the exception of Egypt, all provinces with at least one legion were required to have a governor with Senator status. Legions primarily consisted of infantry soldiers, with a few cavalry or archers present among their ranks. Roughly 30 legions were active at any given time within the Empire and each consisted of approximately 5400 soldiers and officers, a standing army of ca. 150-300K total, though not all with a weceived Latin pwonunciation.
ellauri184.html on line 273: Roughly equal in number to the legionawy soldiers across the Empire were auxiliaries. Auxiliaries, like legionawies, served the government of Wome, but were divided into two distinct militawy types: cohorts and alae – infantry and cavalry, respectively – with a few mixed units termed cohors equitatae as well. Auxiliary soldiers were mostly non-citizens who were awarded Woman citizenship in exchange for militawy service. Consequently, auxiliary soldiers were significantly less Womanized than legionawies: auxiliary soldiers in the Woman East spoke the lingua franca of Greek and often local languages as well (e.g., Aramaic), typically with limited competence in Latin.
ellauri184.html on line 275: The ethnic nature of these units led Wome to create many “specialist” cohorts (e.g., dromedary, archery, sling) that worked with combat methods familiar to one or another ethnic group. Though auxiliaries often served in major imperial provinces alongside legionawies, they also served in minor provinces as well. Thus, provinces and regions with a governor of Equestrian status (e.g., Raetia, Noricum, pre-War Judaea) had no legions, but only auxiliaries. Until about 70 CE, many auxiliary soldiers were stationed in their home province; Judaeans were in Judaea, Syrians in Syria, etc. In addition to the Jewish War (66-73 CE), problems with soldiers’ divided loyalties with the Revolt of the Batavi in Germania Inferior (69-70 CE) and the Year of the Four Empewows (68-69 CE) led empewows to actively undermine any remaining ethnic homogeneity in the auxilia, stationing soldiers outside their homeland in increasingly diverse units. Finally, auxiliaries were paid less than legionawies and did not receive all the bonuses granted to legionawies if they were successful in the same battle.
ellauri184.html on line 277: There were also royal forces that did not directly serve Wome, but were under the authority of a client king. The periphery of the Woman Empire was peppered with kingdoms allied with Wome that maintained their own militawies independent of the Empire proper (e.g., Herod the Great’s Judaea, Antipas’ Galilee, Cleopatra’s Egypt). These armies differed from kingdom to kingdom with respect to their hierarchies, pay scale, wecwuitment strategies, and so on. Wome occasionally expected kings to contribute soldiers to militawy campaigns as part of their reciprocal loyalty. Because kings could not offer their veterans Woman citizenship, the matter was irrelevant. With little invested in Womanness, royal soldiers spoke the local lingua franca and rarely had knowledge of Latin or other aspects of Woman culture.
ellauri184.html on line 279: Remembering the distinctions between these three militawy forces – legionawies, auxiliaries, and royal forces – is pivotal for understanding both pre-War and post-War Palestine. The Jewish War (66-73 CE) was a catastrophic event for civilians in the region, regardless of their participation in the revolt against Wome. The destruction of the temple, the imposition of massive new militawy and administrative apparatus, widespread devastation, significant loss of life, among other factors, led to significantly different experiences of the militawy before and after the Jewish War. It is impossible to talk about the pre-War and post-War life without attending to the details of these different units, especially auxiliaries and legionawies.
ellauri184.html on line 285: In the Palestinian hinterlands, it was not practical to use Sebastene and Caesarean soldiers, so other locals were deployed to form militawy garrisons before the War. Indeed, there was little reason for Judaea to supply soldiers to principalities like Galilee and Batanaea. Even though Caesarea and Sebaste were primarily Gentile, we will see that Caesarean Jews also served in the Woman army.
ellauri184.html on line 287: While many biblical scholars assume that soldiers with Woman names must have been Woman citizens, evidence suggests otherwise: one papyrus written 103 CE indicates that some auxiliaries received Womanized names (i.e., tria nomina) shortly after wecwuitment, even before training completed. Because some soldiers changed their name shortly after wecwuitment, the mere act of joining the militawy often obscured soldiers’ ethnic and geographic origins. Benjamin Isaac thus observes a few obvious instances where soldiers from the Decapolis dropped their Semitic birth name to take up a Woman one.
ellauri184.html on line 289: Thus, while Wome did not conscript Jews into militawy service against their will, there is no indication that this pwevented them from serving on their own accord. Several tax receipts of Jewish decurions named Jesus, Hananiah, Benjamin and a diploma to Aggaeus Bar-Callippus, a Jewish veteran who retired to the Syrian city of Samosata. We should not forget the famous example of Tiberius Julius Alexander, governor of Judaea and Egypt, a Jewish officer who led the assault on the Jerusalem temple in the Jewish War.
ellauri184.html on line 293: However, over many centuries and across three continents, the Womans had demonstrated that a well-twained, well-disciplined militawy, if fully exploited by gifted commanders, could weap vast wewards and it would not be until 2 millennia after its fall that warfare would weturn to the scale and professionalism that Wome had bwought to the field of combat.
ellauri184.html on line 346: The town is cited in all four gospels (Matthew 4:13, 8:5, 11:23, 17:24, Mark 1:21, 2:1, 9:33, Luke 4:23, 31,7:1, 10:15, John 2:12, 4:46, 6:17, 24, 59) where it was reported to have been the hometown of the tax collector Matthew (aka Leevi, eri kuin evankelista), and located not far from Bethsaida, the hometown of the apostles Simon Peter, Andrew, James and John. Some readers take Mark 2:1 as evidence that Jesus may have owned a home in the town, but it is more likely that he stayed in the house of one of his followers here. He certainly spent time teaching and healing there. One Sabbath, Jesus taught in the synagogue in Capernaum and healed a man who was possessed by an unclean spirit (Luke 4:31–36 and Mark 1:21–28). This story is notable as the only one that is common to the gospels of Mark and Luke, but not contained in the Gospel of Matthew (see Synoptic Gospels for more literary comparison between the gospels). Afterward, Jesus healed Simon Peter´s mother-in-law of a fever (Luke 4:38–39). According to Luke 7:1–10 and Matthew 8:5, this is also the place where Jesus healed the boyfriend of a Roman centurion who had asked for his help. Capernaum is also the location of the healing of the paralytic lowered by friends through the roof to reach Jesus, as reported in Mark 2:1–12 and Luke 5:17–26.
ellauri184.html on line 359: Third, the sin is not an isolated one. Sins come in clusters, cheaper by the dozen. We must understand that sexual sin was not the only problem Sodom had. Consider Ezekiel 16:49 . Her problems included pride, fullness of food, and abundance of idleness. It also involved a neglect of the poor and needy. The standards of God’s law are dear to Him, and the poor are His special concern. It is not possible to have contempt for the former and remain tender toward the latter.
ellauri184.html on line 420: For example, Jesus taught about subjects such as prayer, justice, care for the needy, handling the religious law, divorce, fasting, judging other people, salvation, and much more.
ellauri184.html on line 520: The Jewish and Islamic traditions both see circumcision as a way to distinguish a group from its neighbours. The Bible records "uncircumcised" being used as a derogatory reference for opponents[1Sam 17:26] and Jewish victory in battle that culminated in mass post-mortem circumcision, to provide an account of the number of enemy casualties.[1Sam 18:27] Just count he prepuces, or measure the size of the foreskin hillock. Jews were also required to circumcise all household members, including slaves[Gen 17:12-14] – a practice that would later put them into collision with Roman and Christian law (see below).
ellauri184.html on line 524: In 167 BCE Judea was part of the Seleucid Empire. Its ruler, Antiochus IV Epiphanes (175–165 BCE), smarting from a defeat in a war against Ptolemaic Egypt, banned traditional Jewish religious practices, and attempted to forcibly let the Jews accept Hellenistic culture. Throughout the country Jews were ordered, with the threat of execution, to sacrifice pigs to Greek gods (the normal practice in the Ancient Greek religion), desecrate the Shabbat, eat unkosher animals (especially pork), and relinquish their Jewish scriptures. Antiochus´ decree also outlawed Jewish circumcision, and parents who violated his order were hanged along with their infants.[1Mac 1:46-67] According to Tacitus, as quoted by Hodges, Antiochus "endeavoured to abolish Jewish superstition and to introduce Greek civilization."
ellauri184.html on line 526: According to rabbinical accounts, he desecrated the Second Temple of Jerusalem by placing a statue of Olympian Zeus on the altar of the Temple; this incident is also reported by the biblical Book of Daniel, where the author refers to the statue of the Greek god inside the Temple as "abomination of desolation". Antiochus´ decrees and vituperation of Judaism motivated the Maccabean Revolt; the Maccabees reacted violently against the forced Hellenization of Judea, destroyed pagan altars in the villages, circumcised boys, and forced Hellenized Jews into outlawry. The revolt ended in the re-establishment of an independent Jewish kingdom under the Hasmoneans, until it turned into a client state of the Roman Republic under the reign of Herod the Great (37–4 BCE).
ellauri184.html on line 536: Under the first Christian emperor, Constantine, the two rescripts of Antoninus on circumcision were re-enacted and again in the 6th century under Justinian. These restrictions on circumcision made their way into both secular and Canon law and "at least through the Middle Ages, preserved and enhanced laws banning Hebrews from circumcising non-Hebrews and banning Christians or slaves of any religious affiliation from undergoing circumcision for any reason." Hyvä pojat!
ellauri184.html on line 623: 2. Processes of marginalization and not the concrete breaking of laws – led to Jesus’s death. Not only was Jesus passively exposed to these processes of marginalization, but he partly contributed to them because he modelled himself as an outsider and distanced himself too little from the messianic expectations ascribed to him. This staged self-marginalization – partly done in performative fashion – was dangerous because the term “Messiah” was often charged with political content, as was exemplified by numerous rebel leaders who regarded themselves as the Messiah or were considered as such by their followers. Many of them were executed, including Jesus.
ellauri184.html on line 627: a) Jesus’s unusual behavior at different levels mostly explains the hatred against him. He did not breach any major laws, but more seriously, he did not live up to multiple expectations; instead, he maneuvered himself into the position of an outsider. This means that it was mental and psychological dispositions and perceptions on the part of his contemporaries – and not legal issues – that led to his receiving the death penalty.
ellauri184.html on line 629: b) Each of these unusual acts of behavior could individually have warranted the death penalty according to either Jewish or Roman law.
ellauri184.html on line 636: In other words, we can perceive Jesus as an outsider whose words and deeds were blasphemous according to Jewish law and seditious according to Roman law. I only briefly consider the well-known reproaches, and it goes without saying that the topics overlap.
ellauri184.html on line 642: By deriving his superior authority directly from God (e.g., in exorcisms and forgiveness of sins: Lk. 7.47-50) through his unique proximity to God and his ultimate claim to his unique interpretation of divine law – he exclusively set his own standards and his own criteria of who had access to Heaven and who did not – he upset the masses and caught the attention of the authorities, who perceived such utterances as subversive. More and more, they felt threatened in their own authority. In addition to behaving as though bestowed with superior authority, Jesus sharply criticized the Temple to the point that he finally became violent within its precincts. After a final incident, the representatives of the Temple, the priests, the scribes, and the Elders, who strove to preserve the core of the Jewish faith as embodied in the Temple, felt threatened in their position.
ellauri184.html on line 734: When Jesus was on the cross, both the apostle John and Mary the mother of Jesus stood nearby. In John 19:26–27 we read, “When Jesus saw his mother there, and the disciple whom he loved standing nearby, he said to her, ‘Woman, here is your son,’ and to the disciple, ‘Here is your mother.’ From that time on, this disciple took her into his home.” The clear understanding of the passage is that Jesus commanded John to care for Mary after His death.
ellauri184.html on line 763: Let me just say: Norman Mailer is a massive loud mouthed boorish prick and yawning asshole of a man. His views towards women were...well, they were pretty fucked up for lack of better French. And his opinions on minorities has always been rather peculiar. As in very very strange. A former atheist, Mailer has now developed what seems to be his very own theology. But the book does prompt a few questions I have on this topic:
ellauri184.html on line 781: The characters in the book are fascinating; my Jesuits friends and I laughed and enjoy this book. There were no doubts in our head by the end of the book. We did not feel like it shook our religion or affected the way we perceived God. This book was after all under fiction so everyone that is easily offended stay away from this book and stop complaining about blasphemy and crying around like little kids. Saramago is a Nobel price winner and foremost a grown man that is entitled to his own opinions. This one of his finest, if not the best, of his book in my opinion, a must read. Of course he is dead by now.
ellauri185.html on line 58: The childless Hannah vows to Yahweh of hosts that, if she has a son, he will be dedicated to Yahweh. Eli, the priest of Shiloh, where the Ark of the Covenant is provisionally located, blesses her. A child named Samuel is born, and Samuel is dedicated to the Lord as a Nazirite—the only one besides Samson to be identified in the Bible. Eli's sons, Hophni and Phinehas, sin against God's laws and the people, a sin that causes them to die in the Battle of Aphek. But the child Samuel grows up "in the presence of the Lord."
ellauri185.html on line 62: The Book of Samuel (Hebrew: ספר שמואל, Sefer Shmuel) is a book in the Hebrew Bible and two books (1 Samuel and 2 Samuel) in the Christian Old Testament. The book is part of the narrative history of Ancient Israel called the Deuteronomistic history, a series of books (Joshua, Judges, Samuel, and Kings) that constitute a theological history of the Israelites and that aim to explain God's law for Israel under the guidance of the prophets.
ellauri185.html on line 86: Regular excavation activities only started again in 1995 under the supervision of Ali Khalil Badawi. Shortly afterwards, an Israeli bomb destroyed an apartment block in the city and evidence for an early church was revealed underneath the rubble. Thanks for help in digging brothers!
ellauri185.html on line 360: laws would make things go best, because these are the only
ellauri185.html on line 361: principles whose being universal laws everyone could rationally
ellauri185.html on line 394: A 2007 opinion piece "Taking Science on Faith" in The New York Times, generated controversy over its exploration of the role of faith in scientific inquiry. Davies argued that the faith scientists have in the immutability of physical laws has origins in Christian theology, and that the claim that science is "free of faith" is "manifestly bogus."
ellauri185.html on line 396: While atheists Richard Dawkins and Victor J. Stenger have criticised Davies' public stance on science and religion, others, including the John Templeton Foundation, have praised his work. The John Templeton Foundation is a philanthropic organization that reflects the ideas of its founder, John Templeton, who became wealthy via a career as a contrarian investor, and wanted to support progress in religious and spiritual knowledge, especially at the intersection of religion and science.
ellauri185.html on line 400: 36. Mixi me olemme hyviä ja nuo toiset pahoja? Meitä molempia kannustaa izekkyys. No jo oli aivopieru siinäkin. Kovaa peliä Bostonissa, dumari siteeraa Shakespearea tuomitessaan kiltin venäläisen terroristin kuolemaan. Koko artikkeli lähtee puuhun perä edellä. Sekä hyviin että pahoihin tekoihin kannustaa altruismi, joka on vain naamioitua izekkyyttä. Voi helvatti, kuka näin paskaa kirjottaa? joku Graham Lawless, varmaan Wilcockin heimolaisia. Tyyppi ei lainkaan premissoi mitä se tarkoittaa tässä hyvällä ja pahalla käytöxellä. Epäizekkäitä tekoja tehdään sukulaisille ilman aihetta ja kavereille vastavuoroisuuden toivossa. Mitä pahaa siinä on? "Terroristin" mielestä Islamin puolesta oli ok vammauttaa ja tappaa amerikkalaisia. Se oli hyvin paha! Amerikkalaisten mielestä oli ok vammauttaa ja tappaa kasapäin rättipäitä Irakissa ja Syyriassa. Se oli hyvä! Revi siitä huumoria.
ellauri185.html on line 408: Pinker was born in Montreal, Quebec, in 1954, to a middle-class Jewish family. His grandparents emigrated to Canada from Poland and Romania in 1926, and owned a small necktie factory in Montreal. His father was a lawyer. His mother eventually became a high-school vice-principal. His brother is a policy analyst for the Canadian government, while his sister, Susan Pinker, is a psychologist and writer who authored The Sexual Paradox and The Village Effect.
ellauri185.html on line 412: In 2004, Pinker was named in Time's "The 100 Most Influential People in the World Today", and in the years 2005, 2008, 2010, and 2011 in Foreign Policy's list of "Top 100 Global Thinkers". Pinker was also included in Prospect Magazine's top 10 "World Thinkers" in 2013. He has won awards from the American Psychological Association, the National Academy of Sciences, the Royal Institution, the Cognitive Neuroscience Society, and the American Humanist Association.
ellauri185.html on line 432: 41. Mixi olemme epäloogisia? Puhukaa vain izestänne. Graham Lawless kannattaa National Rifle Associationia, sen on kaikki mitä noista väärennetyistä luvuista voi päätellä. 2000-luvulla ei enää yritetäkään prosenttilaskua. Suolapitoisuus ilmoitetaan grammoina hehtogrammassa. Steven Pinkerkin oli kauhistua, mutta huh, data olikin väärennettyä. No se on siihen tottunut. Ilmastonmuutoxen kieltäjät ovat kuuroja tieteellisille faktoille. NRA:n paukkina on kuurouttanut ne. Taloustilanteiden järkiperäiseen käsittelyyn on peliteoriaa ja niin edelleen. Ei siihen mitään marxismia tarvita. Ovatko epärationaaliset uskomuxet pääsemässä niskan päälle? Kyllä selvästi! Uskoon, toivoon ja rakkauteen liittyvän sanaston käyttö on kasvanut somessa räjähdysmäisesti, ja tietoon, laskelmointiin ja tunnekylmyyteen liittyvät on pahasti tappiolla. Samoin 1. ja 2. persoonan pronominien suhteessa kolmanteen. Siitä kiitän Sinuas Herra! Seurauxena on yliluonnollisia uskomuxia, valeuutisia ja salaliittoteorioita. Näemme sen mitä haluamme nähdä. Will to believe. Usko on luja luottamus siihen mitä ei näe. Absurdimpi parempi.
ellauri185.html on line 440: Nää neronleimauxet oli saxittu brittien New Scientist-kuvalehden keskiaukeamalta. Syyskuussa 2006 New Scientistia arvosteli tieteiskirjailija Greg Egan, joka kirjoitti, että "sensaatiohakuinen suuntaus ja kirjoittajien perustietojen puute" tekivät lehden raportoinnista niin epäluotettavaa että se "muodostaa todellisen uhan tieteen julkiselle ymmärrykselle". Erityisesti Egan tyrmistyi lehden raportoinnin "tieteellisen lukutaidottomuuden tasosta" Roger Shawyerin "sähkömagneettisesta moottorin" kuvauxessa, jossa New Scientist salli "merkityksettömän läpätyxen" julkaisemisen, jonka tarkoituksena oli ohittaa kohtalokas vastaväite Shawyerin ehdotetulle avaruusmoottorille, nimittäin että se rikkoo liikemäärän säilymisen lakia. Egan kehotti muita kirjoittamaan New Scientistille ja painostamaan lehteä nostamaan tasoaan sen sijaan, että "tuhlaisi lehden levikin ja arvostuksen tarjoamat mahdollisuudet".
ellauri185.html on line 813: The supreme archangel Michael. Therefore, the first creation by God was the supreme archangel followed by other archangels, who are identified with lower intellects, IQ in the range 80-100. Gabriel is rumored to have been the biological father of both Virgin Mary and her son. He was not the sharpest knife in the drawer, but a looker, and a slick customer, like his mate, who humped Lysia while Gabriel was talking up her mother.
ellauri185.html on line 830: The general negative outlook and eschewal of inbreeding that is prevalent in the Western world today has roots from over 2000 years ago. Specifically, written documents such as the Bible illustrate that there have been laws and social customs that have called for the abstention from inbreeding.
ellauri185.html on line 855: In Leader's Bellow biography Vol 2, “Love and Strife,” the novel “Herzog” is published on the very first page and reaches No. 1 on the best-seller list, supplanting John le Carré’s ‘The Spy Who Came In From the Cold.’ Never again would Bellow, about to turn 50 years old, lack for wealth, power, awards or flunkies to stand by him, ready to take his coat and do his bidding. The temptation for someone in his position was to become an insufferable, spoiled monster. And Bellow quickly gave in to temptation.
ellauri185.html on line 863: The irony in Bellow’s soul was that he craved love and experience, and learned to view people coldly and clinically. The writer Amos Oz recalled most vividly from his friendship with Bellow an exchange that they shared privately about death. “I said I was hoping to die in my sleep, but Saul responded by saying that, on the contrary, he would like to die wide awake and fully conscious, because his death is such a crucial experience he wouldn’t want to miss it.”
ellauri188.html on line 94: The American mission from Hawaii was no more successful. William Patterson Alexander (1805-1864), Benjamin Parker (1803-1877), and Richard Armstrong (1805-1860) arrived in the Marquesas in 1834 from Hawaii with their wives and a three-month-old baby. They returned the same year. In 1853, more missionaries led by James Kekela (1824-1904) arrived at Fatu Hiva with their wives from Hawaii, but were unable to remain there because of clashes with Catholic missionaries arriving on a French warship.
ellauri188.html on line 96: Protestants went to Hiva Oa, but even there they had little success. There were few converts, tribal warfare and human sacrifice continued. Protestant missionaries gradually left Hiva Oa and returned to Hawaii, only James Kekkilä remained. In 1899 he also returned to Hawaii and died in Honolulu on November 29, 1904. Hawaiian-born missionary James Bicknell translated the Gospel of John into the Marquesan language in 1857.
ellauri188.html on line 124: The present population of all the six inhabited islands of that group of eleven, numbers, according to Mr. Frank Varney, a long-time resident on Hivaon, about 1,000 or 1,200. Only a small proportion of these are pure bloods, most of that number being natives from the Tuamotus or the Society Islands, and many of them are half-bloods or quarter-bloods, Chinese features being very common. But I met many middle-aged, elderly and old, pure-blooded Mar quesans, a fine, self-respecting race, commanding our admiration and pity. I can not believe that all these people, whom I saw in 1922 and 1923, will have vanished in 1930. It will take a longer time than that, perhaps only a few years longer, before the last pure blooded Marquesan steps off the stage. I am quite sure that Dr. Linton, of the Field Museum, and Dr. Handy, of Bishop Museum, Honolulu, both of whom have made special study of the Marquesans, will agree with me in this.
ellauri188.html on line 140: I will venture to say that in ten years Tahiti, picturesque and romantic for so long a time, will have lost its charm because of the presence of hordes of low-caste Chinese and half-bloods. However unattractive this may be from the standpoint of the tourist and sentimentalist, there is no contradicting the fact that they will make these islands a thousand times more productive than would the pure-blooded native, and their skill and habits of application will undoubtedly extend to the preservation of the breadfruit. The Chinese and half-blood Chinese are on all the Marquesan islands which are inhabited, and it will be to their financial interest as well as to the interest of their personal food supply, to preserve the breadfruit there as well as in the Societies. It is notable that the cocoanut and banana plantations and papaye (papaw) groves in Typee at the time of my visit, were either owned or worked by Chinese or half-bloods (Chinese + Tahitian or Chinese + Marquesan).
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.
ellauri188.html on line 384: Isänsä kuoleman jälkeen Herman Melville kävi väliaikaisesti eri kouluja teki monia eri palkkatöitä. Hänen mahdollisuuksiansa työllistyä heikensi myös vuoden 1837 talouslama. Monet Melvillen varhaisista yhteiskunnasta vieraantuneista kertojista ovatkin peräisin tämän ajanjakson turhautumista. Taloudelliset vaikeudet ja vaellushalu ajoivat Melvillen lopulta merille. Hän lähti 4. kesäkuuta 1839 hyttipoikana kauppalaiva St. Lawrencelle ja vietti neljä kuukautta ulkomailla. Mukana oli myös pysähdys Liverpoolissa, mistä hän sai inspiraationsa romaanin Redburn – ensimmäinen merimatka englantilaisen kaupunkiköyhyyden kuvauksiinsa.
ellauri188.html on line 388: Melvillestä tuli paikallinen kuuluisuus Lansingburghissa hänen Tyynenmeren tarinoidensa ansiosta. Ystävät ja kylänmiehet innostivat häntä kirjoittamaan seikkailuistaan kuin Muumipappa, ja hänen ensimmäinen teoksensa Taipii – kappale polynesialaisten elämää julkaistiin 1846. Kirjasta tuli suosittu, vaikka yhdysvaltalainen Harper and Brothers ei suostunutkaan julkaisemaan sitä. Kirja julkaistiin Lontoossa, ja sitä myytiin noin 6 000 kappaletta myös Yhdysvalloissa. Kirjaa myös pääasiassa kehuttiin, vaikka esimerkiksi Britanniassa sen todenmukaisuutta epäiltiin ja Yhdysvalloissa vastustettiin sen esittämää kritiikkiä lähetystyöntekijöitä kohtaan. Vuonna 1847 Melville avioitui Elizabeth Shaw’n kanssa. He saivat neljä lasta, kaksi poikaa ja kaksi tytärtä.
ellauri188.html on line 392: 31-vuotiaana Melville tapasi Pittsfieldissä kesällä 1850 46-vuotiaan Nathaniel Hawthornen, jonka kanssa "ystävystyi". Kirjailijat viettivät paljon aikaa keskustellen komeista intellektuelleista ja filosofisista asioista. Hawthorne myös vaikutti Melvillen seuraavan romaanin Moby Dick sisältöön, sillä hän kannusti Melvilleä tekemään siitäkin allegorisen tarinan suoran valaanpyyntikertomuksen sijaan. Ai siis mitä? kysyi Hermanni. No kikkeli, kikkeli, tietysti, selvitti Nat kärsimättömästi. Vaikka kirja on nykyään todella tunnettu, omana aikanaan se oli paha pettymys. Sitä myytiin koko Melvillen elinaikana vain 3 000 kappaletta. Hänen seuraava romaaninsa Pierre oli vieläkin suurempi floppi.
ellauri189.html on line 72: Malczewski was born to a wealthy family in either Volhynia or Warsaw, and attended school in Krzemieniec (modern-day Kremenets, Ukraine), but did not graduate. He joined the army of the short-lived Duchy of Warsaw during the Napoleonic Wars in 1811, and remained in the army of Congress Poland under Emperor Alexander from 1815. He was wounded in the foot in a duel in 1816 and so had to leave the army.
ellauri189.html on line 75: After leaving the army, he spent several years traveling through western Europe, staying some time in Paris, climbing Mont Blanc in 1818, and spending a good portion of his inherited fortune. He returned to his estate in Volhynia in 1821, where he began an ill-fated affair with a married woman and began writing. He moved to Warsaw in 1824, where he published the poetic novel Maria at his own expense in 1825, and died in poverty the next year in unclear circumstances.
ellauri189.html on line 77: "Maria" was hailed by the younger generation as one of the first authentic literary products of Polish romanticism (the adherents of the so-called Warsaw Classicism were, on the contrary, horrified by the dark plot and the author’s preference for “provincial” words and expressions). Malczewski was then already in poor health and, before a year had passed, in May 1826, he died – impoverished and disgraced because of his affair with a hysterical married woman (whom he was supposed to heal by means of mesmerism – after his death she returned to her husband).
ellauri189.html on line 79: In 1825 Antoni Malczewski published a long poem, Maria (Marya: A Tale of the Ukraine), which constitutes his only contribution to Polish poetry but occupies a permanent place there as a widely imitated example of the so-called Polish-Ukrainian poetic school. In the poem, Wacław, a young husband, goes to fight the Tatars and, after routing the raiders, hurries home to his wife, Maria. All he finds is a cold corpse. Yeah, great. Oh fuck. What's the use. The poem makes use of diversified rhythms and carefully chosen rhymes; and its Byronic hero, as well as its picture of Ukraine as a land of sombre charm, assured Malczewski both popularity and critical applause.
ellauri189.html on line 96: grona,/ Poddany – lecz swobodę z ojca powziął łona,/ I gdy dumnie pojrzawszy do pana iść żąda,/ Wśród wiodącej go zgrai jak władca wygląda”;
ellauri189.html on line 110: dignity). The pair has secretly got married, but their bond is not accepted by the arrogant wojewoda. When his attempts to force his son to a divorce have failed, he feigns to accept reconciliation with his son Wacław, who is – as a sign of the re-established peace – sent at the head of a regiment of hussars into the Dzikie Pola to drive out the Tartars.
ellauri189.html on line 112: Before engaging in battle Wacław visits his father-in-law and Maria (who slowly fades away, feeding on an ever-diminishing hope) to bring them the good news. The patriotic miecznik cannot, in spite of his advanced age, refrain from joining the band of his son-in-law, leaving his home and daughter without protection. The Tartars are finally (but not without difficulty) defeated and Wacław, in exultant mood, rides by night over the boundless steppe to unite with his wife as the messenger of victory. When he arrives, the manor-house of the miecznik appears to be abandoned. There are no signs of life. Entering a room, he discovers Maria, lying on a couch, her clothes in disorder, like a marble statue. It is evident that her vital strength has been extinguished, but he tries to make himself believe that she has only fainted and rushes out of the house, shouting: “O, water, water!”. Thereupon the “small figure” of a melancholy youth (“pacholę”) jumps from the thicket and relates to Wacław the events that have happened.
ellauri189.html on line 114: It becomes clear that the apparent benevolence of the wojewoda was only a ruse to lure away the defenders from Maria’s home. During their absence his brigands, disguised as revellers (taking part in a kulig, a sort of carnival cortege of the szlachta moving about the countryside), had raided the house, carried Maria away and drowned her in a pond. Her dead body was found by the tenants and servants who had left it on the bed before they went in pursuit of the perpetrators of the crime. And so “Wacław loses in one moment everything on the world,/ Happiness, virtue, respect for his fellow-men and brothers” (“I tak Wacław od razu wszystko w świecie traci:/ Szczęście, cnotę, szacunek dla ludzi, swych braci”). It is suggested that in the “dark and dreary wood of human feelings” (“W tym
ellauri189.html on line 131: Po odludnych manowcach młody Wacław kręci;

ellauri189.html on line 137: (Wacław roams over the unbeaten paths of solitude; through immeasurable prairies
ellauri189.html on line 154: When all at once a mighty herd of red eyed cows he saw

ellauri189.html on line 155: A plowin through the ragged sky and up the cloudy draw

ellauri189.html on line 216: The male protagonists of Maria (in particular the wojewoda and his son Wacław
ellauri189.html on line 220: The powerful wojewoda, Maria’s unwilling father-in-law, realizes consequently
ellauri189.html on line 226: I loch pański jak serce zdawał się otwarty –

ellauri189.html on line 235: Może tak w dawnym zamku, bo w rznięte podwoje

ellauri189.html on line 432: Large water withdrawal from the Red Sea would have a detrimental effect on the coral reefs, sea level, and nutrient levels.
ellauri189.html on line 528: There is no income disclosure statement that those interested in the company can look up to determine the earnings of Seacret agents. So much for transparency. When the law approaches, the guys make themselves transparent.
ellauri189.html on line 759: Wearing a square piece of clothing by men. In Hebrew it is called Talith. In Pashtun, it is Shawl/Sadaar.
ellauri189.html on line 773: Some Pashtuns also have Jewish artifacts. For example, I heard first hand from a Lewani Pashtun that his grandmother had these jewelries: Afghan Taaweez or lockets to be worn around the neck, with Israeli star on them.
ellauri189.html on line 779: Here it is said that almost half of Indian Afridi Pathans are very close genetically to Jews. I heard from some Pashtuns that Pathans are actually Pashtuns that mixed with other nations, so I was set to try to do a DNA test myself on friends of mine who are pure-blood Pashtuns. I already got an offer from a commercial company, when I suddenly remembered something I read not long ago – a Wikipedia article about Jewish genetics. They didn´t prove a thing, so I spend the rest of this section by hand-waving them away.
ellauri189.html on line 815: First, being Israelis is a source of pride. It means you are the children of Prophet Yaakov. It means you were the first to believe in the one and only God, more that 1500 years before the Arabs. Your ancestors prayed to the one and only God while the Arabs were complete pagans, bowing to all sorts of idols who don’t have power over anything. It is also very likely that other prophets are your forefathers. For example, it is very likely you are descendants of Prophet Moses himself if you are Lewani. Your great great… great grandfather might have been Moses’ best student – prophet Yehoshua if you are Afridi, etc. Your ancestors saw with their eyes what God did to Egypt – stuff that no other nation but the Egyptians themselves have witnessed. They heard God talking to them on Mount Sinai, etc.
ellauri189.html on line 835: Second, if a non-Israeli marries an Israeli woman, they are not really married according to Halacha (Jewish law), but if he is Israeli from the 10 tribes, then they are really married and she must get divorced according to Halacha if she wants to marry an Israeli. On this topic, the Talmud says in Yevamot 16: “If a non-Jew married an Israeli woman according to Halacha, we are concerned that they might actually be married, because he might be from the 10 tribes”. The Talmud then asks: “But when someone is in front of us and we don’t know who he is, we assume he came from the majority of people, and the majority of people are not from the 10 tribes, so we shouldn’t be concerned”. The Talmud then says that this is only true in their land – the land where the 10 tribes live, because over there they are the majority. So the Talmud believes that the 10 tribes are still the majority in their land. If they had mixed this would not have been the case, unless there was only a little mixing going on.
ellauri189.html on line 841: So a Jew who believes in the prophets and that our Talmud’s Rabbies knew what they were talking about shouldn’t doubt the tradition of the Pashtuns not mixing with other nations. And I’m not a Rav myself, but I think there might be a consequence for Halacha here – if we meet a random Pashtun, we can’t ask him to do something that is forbidden on Shabbat, serve him anything not Kosher (from the non-Kosher stuff they do eat – some of the Kosher laws the Pashtuns do keep), etc, because as the Talmud said, in their land they are the majority.
ellauri190.html on line 228: After World War II, the Soviet Union disbanded the Cossack units in the Soviet Army, and many of the Cossack traditions were suppressed during the years of rule under Joseph Stalin and his successors. During the Perestroika era in the Soviet Union in the late 1980s, descendants of Cossacks moved to revive their national traditions. In 1988, the Soviet Union passed a law allowing the re-establishment of former Cossack hosts and the formation of new ones. During the 1990s, many regional authorities agreed to hand over some local administrative and policing duties to their Cossack hosts.
ellauri190.html on line 261: In the first half of the 14th century, most of what is now Ukraine was cleared of the Mongols by the troops of a powerful ruler of Lithuania, Gedimin, and Ukraine became a part of the Great Duchy of Lithuania. The latter was a peculiar country. The bulk of its territory and population was what now is the Slavic country of Belarus. Only a small minority of its people traced their origin from the Baltic tribes, while the majority were Slavs. Gedimin’s name in modern Lithuanian is Gyadiminas, but in the chronicles he is named Kgindimin or Kindimin, which might have a Slavic root. The language of Gedimin’s court, and the court of his sons and grandsons was very Slavic, much like a mixture of somewhat archaic Ukrainian and Belarusian. The laws of the entire Duchy, the so-called Lithuanian Statutes, were written in the Cyrillic alphabet and read very much like the Belarusian (definitely Slavic) language. So they were bad guys in anyone's book already then.
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 289: Relations between the Hetmanate and their new sovereign began to deteriorate after the autumn of 1656, when the Muscovites, going against the wishes of their Cossack partners, signed an armistice with the Polish-Lithuanian Commonwealth in Vilnius. The Cossacks considered the Vilnius agreement a breach of the contract they had entered into at Pereiaslav. For the Muscovite tsar, the Pereiaslav Agreement signified the unconditional submission of his new subjects; the Ukrainian hetman considered it a conditional contract from which one party could withdraw if the other was not upholding its end of the bargain. Vähän sellanen kuin Abrahamin esinahkasopimus Jehovan kanssa, josta tuli samanlainen nahkapäätös. Näistä hetmaneista taisi olla puhetta Konrad-veikon kohdalla.
ellauri190.html on line 293: In June 1659, the two armies met near the town of Konotop. One army comprised Cossacks, Tatars, and Poles, and the other was led by a top Muscovite military commander of the era, Prince Aleksey Trubetskoy. After terrible losses, Trubetskoy was forced to withdraw to the town of Putyvl on the other side of the border. The battle is regarded as one of the Zaporizhian Cossacks' most impressive victories. Oliko tää tunari Trubetskoy sen fonologin sukua? Kylä varmaan niin. Tällä kertaa kasakat ja tattarit oli samalla puolella. Varmaan vilkuilivat vähän päästä olan yli.)
ellauri190.html on line 313: Little Russia (Russian: Малороссия/Малая Россия, romanized: Malaya Rossiya/Malorossiya; Ukrainian: Малоросія/Мала Росія, romanized: Malorosiia/Mala Rosiia), also known in English as Malorussia, Little Rus' (Russian: Малая Русь, romanized: Malaya Rus'; Ukrainian: Мала Русь, romanized: Mala Rus', and Rus' Minor (from Greek: Μικρὰ Ῥωσία, romanized: Mikrá Rosía), is a historical non-native name (or exonym) for Ukraine. The first use of such names has been attributed to Bolesław-Jerzy II, ruler of Ruthenia and Galicia-Volhynia, who in 1335 signed his decrees Dux totius Russiæ minoris.
ellauri190.html on line 315: The Russo-Polish geographer and ethnographer Zygmunt Gloger in his "Geography of historic lands of the Old Poland" (Polish: "Geografia historyczna ziem dawnej Polski") explains that at the time the term "Little" was interchangeably with the word "new", and in his footnotes, he clearly states that, at least in 1903, Little Russia (Malorossia) was perceived in such manner. Prior to the revolutionary events of 1917, a large part of the region's élite population adopted a Little Russian identity that competed with the local Ukrainian identity. At that time it was trendy to be Russian, large or small.
ellauri190.html on line 418: Abu Bakr As-Siddiq, popularly known by his nickname Abu Bakr was a senior companion (Sahabi) and the father-in-law of the Islamic prophet Muhammad. He ruled over the Rashidun Caliphate from 632–634 CE when he became the first Muslim Caliph...
ellauri190.html on line 448: Alp Arslan was the second Sultan of the Seljuq Empire and great-grandson of Seljuq, the eponymous founder of the dynasty. His real name was Muhammad bin Dawud Chaghri, and for his military prowess, personal valour, and fighting skills he ob...
ellauri190.html on line 473: James I the Conqueror was the King of Aragon, Count of Barcelona, and Lord of Montpellier from 1213 to 1276. His long reign saw the expansion of the Crown of Aragon on all sides: into Valencia to the south, Languedoc to the north, and the B...
ellauri190.html on line 549: Suleiman I, also called Süleyman I and nicknamed the Lawmaker or the Magnificent, was the sultan of the Ottoman Empire from 1520 to 1566 and successor to Selim I. He was born on November 6, 1494 at Trabzon, Turkey. The Ottoman Empire reache...
ellauri191.html on line 97: history, law
ellauri191.html on line 114: history, law
ellauri191.html on line 484: aw_Reymont_1924.jpg" class="image">aw Reymont 1924.jpg" src="https://upload.wikimedia.org/wikipedia/commons/thumb/a/a1/Wladyslaw_Reymont_1924.jpg/75px-Wladyslaw_Reymont_1924.jpg" decoding="async" width="75" height="106" srcset="https://upload.wikimedia.org/wikipedia/commons/thumb/a/a1/Wladyslaw_Reymont_1924.jpg/113px-Wladyslaw_Reymont_1924.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/a/a1/Wladyslaw_Reymont_1924.jpg/150px-Wladyslaw_Reymont_1924.jpg 2x" data-file-width="280" data-file-height="396" />
ellauri191.html on line 486: aw_Reymont" title="Władysław Reymont">Władysław Reymont
ellauri191.html on line 501: aw_1936.jpg" class="image">aw 1936.jpg" src="https://upload.wikimedia.org/wikipedia/commons/thumb/f/f2/George_Bernard_Shaw_1936.jpg/75px-George_Bernard_Shaw_1936.jpg" decoding="async" width="75" height="104" srcset="https://upload.wikimedia.org/wikipedia/commons/thumb/f/f2/George_Bernard_Shaw_1936.jpg/113px-George_Bernard_Shaw_1936.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/f/f2/George_Bernard_Shaw_1936.jpg/150px-George_Bernard_Shaw_1936.jpg 2x" data-file-width="2225" data-file-height="3072" />
ellauri191.html on line 503: aw" title="George Bernard Shaw">George Bernard Shaw
ellauri191.html on line 1062: "for the epic force with which he has traced themes and depicted human destinies drawn from the history of his country"
ellauri191.html on line 1188: awabata_1938.jpg" class="image">awabata 1938.jpg" src="https://upload.wikimedia.org/wikipedia/commons/thumb/b/b5/Yasunari_Kawabata_1938.jpg/75px-Yasunari_Kawabata_1938.jpg" decoding="async" width="75" height="79" srcset="https://upload.wikimedia.org/wikipedia/commons/thumb/b/b5/Yasunari_Kawabata_1938.jpg/113px-Yasunari_Kawabata_1938.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/b/b5/Yasunari_Kawabata_1938.jpg/150px-Yasunari_Kawabata_1938.jpg 2x" data-file-width="1140" data-file-height="1204" />
ellauri191.html on line 1190: awabata" title="Yasunari Kawabata">Yasunari Kawabata
ellauri191.html on line 1410: aw_Milosz_3_ap.tif" class="image">aw Milosz 3 ap.tif" src="https://upload.wikimedia.org/wikipedia/commons/thumb/b/ba/Czeslaw_Milosz_3_ap.tif/lossy-page1-75px-Czeslaw_Milosz_3_ap.tif.jpg" decoding="async" width="75" height="114" srcset="https://upload.wikimedia.org/wikipedia/commons/thumb/b/ba/Czeslaw_Milosz_3_ap.tif/lossy-page1-113px-Czeslaw_Milosz_3_ap.tif.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/b/ba/Czeslaw_Milosz_3_ap.tif/lossy-page1-150px-Czeslaw_Milosz_3_ap.tif.jpg 2x" data-file-width="1654" data-file-height="2524" />
ellauri191.html on line 1412: aw_Mi%C5%82osz" title="Czesław Miłosz">Czesław Miłosz
ellauri191.html on line 1503: "who in his novel combines the poet's and the painter's creativeness with a deepened awareness of time in the depiction of the human condition"
ellauri191.html on line 1675: awa_Szymborska_2009.10.23_(1).jpg" class="image">awa Szymborska 2009.10.23 (1).jpg" src="https://upload.wikimedia.org/wikipedia/commons/thumb/3/3a/Wis%C5%82awa_Szymborska_2009.10.23_%281%29.jpg/75px-Wis%C5%82awa_Szymborska_2009.10.23_%281%29.jpg" decoding="async" width="75" height="100" srcset="https://upload.wikimedia.org/wikipedia/commons/thumb/3/3a/Wis%C5%82awa_Szymborska_2009.10.23_%281%29.jpg/113px-Wis%C5%82awa_Szymborska_2009.10.23_%281%29.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/3/3a/Wis%C5%82awa_Szymborska_2009.10.23_%281%29.jpg/150px-Wis%C5%82awa_Szymborska_2009.10.23_%281%29.jpg 2x" data-file-width="360" data-file-height="480" />
ellauri191.html on line 1677: awa_Szymborska" title="Wisława Szymborska">Wisława Szymborska
ellauri191.html on line 2144: In the Wall Street Journal, Joseph Epstein wrote, "You might not know it, but you and I are members of a club whose fellow members include Leo Tolstoy, Henry James, Anton Chekhov, Mark Twain, Henrik Ibsen, Marcel Proust, James Joyce, Jorge Luis Borges and Vladimir Nabokov. [And, we might add: Virginia Woolf, Joseph Conrad, Anna Akhmatova, Ella Fitzgerald, and Eudora Welty.] The club is the Non-Winners of the Nobel Prize in Literature. All these authentically great writers, still alive when the prize, initiated in 1901, was being awarded, didn't win it."
ellauri191.html on line 2147: The first prize in 1901, awarded to the French poet Sully Prudhomme, was heavily criticised. Many believed that the acclaimed Russian author Tolstoy should have been awarded the first Nobel prize in literature.
ellauri191.html on line 2148: From 1901 to 1912, the committee, headed by the conservative Carl David af Wirsén, weighed the literary quality of a work against its contribution towards humanity's struggle 'toward the ideal'. Leo Tolstoy, Henrik Ibsen, Émile Zola, and Mark Twain were rejected in favour of authors little read today. The choice of philosopher Rudolf Eucken as Nobel laureate in 1908 is widely considered to be one of the worst mistakes in the history of the Nobel Prize in Literature. The main candidates for the prize that year were poet Algernon Swinburne and author Selma Lagerlöf, but the Academy were divided between the candidates and, as a compromise, Eucken, representative of the Academy's interpretation of Nobel's "ideal direction", was launched as an alternative candidate that could be agreed upon. Solzhenitsyn did not accept the award and prize money until 10 December 1974, after he was deported from the Soviet Union. Swedish Academy member Artur Lundkvist had argued that the Nobel Prize in Literature should not become a political prize and questioned the artistic value of Solzhenitsyn's work. The award to Camilo José Cela was controversial as he had moved voluntarily from Madrid to Galicia during the Spanish Civil War in order to join Franco's rebel forces there as a volunteer.A member of the Swedish Academy, Knut Ahnlund, who had not played an important role in the Academy since 1996, protested against the choice of the 2004 laureate, Elfriede Jelinek; Ahnlund resigned, alleging that selecting Jelinek had caused "irreparable damage" to the reputation of the award.
ellauri191.html on line 2150: Strindberg holds the singular distinction of being awarded an Anti-Nobel Prize, conferred by popular acclaim and national subscription and presented to him in 1912 by future prime minister Hjalmar Branting.
ellauri192.html on line 47: Trubetzkoy was born into privilege. His father, Sergei Nikolaevich Trubetskoy, came from a Lithuanian Gediminid princely family. In 1908, he enrolled at the Moscow University. While spending some time at the University of Leipzig, Trubetzkoy was taught by August Leskien, a pioneer of research into sound laws. What a privilege!
ellauri192.html on line 115: Sully Prudhomme’s reputation, however, has not survived the more than one hundred years since he was awarded the crowning glory in his literary career. His legacy as a poet is not bad; it simply does not exist. Most French high-school students would recognize his name and might have read his most well-known poem, “Le Vase brisé” (1865, The Broken Vase), but it is safe to say that almost no one outside of France recognizes the name Sully Prudhomme.
ellauri192.html on line 132: But Sully Prudhomme’s 1878 work, La Justice (Justice), is a bold poem indeed. Siinä on paljon optimismia ja idealismia, sydämen asiaa. Dyny-Alfred olisi ollut mielissään. Scientific truth and deeply felt art combine in Sully Prudhomme’s vision to come to the rescue of humankind. This idealism imbued with science is what drew the Nobel committee to award him their first literature prize. Parnassolaiset hurrasivat ja symbolistit jupisivat kateina..
ellauri192.html on line 253: It is exceedingly rare for the sort of internal squabble and mutual doubt which marked the 1983 award to William Golding to reach public ears. The customary mien is one of ceremonious and bland self-evidence.
ellauri192.html on line 255: The Nobel Prize in Literature 1984 was awarded to Jaroslav Seifert "for his poetry which endowed with freshness, sensuality and rich inventiveness provides a liberating image of the indomitable spirit and versatility of man."
ellauri192.html on line 267: Even the specialist in modern literary history will be hard put to recall, let alone have any serious awareness of, such luminaries as Rudolf Eucken, a philosopher crowned in 1908; as the Danish novelist Henrik Pontoppidan (1917); or as Grazia Deledda, the Sardinian novelist who, in 1926, became one of the very few women to be chosen. And look how bad she was! Even where the recipients are illustrious, their work has repeatedly fallen outside normal definitions of literature. Eucken, Bergson, Bertrand Russell are philosophers. Theodor Mommsen, honored in 1902, was a great historian and epigrapher of ancient Rome, but hardly one whose prose has made the German language live. Churchill (1953) . . . was Churchill. He had a toilet in his gum shoe, with letter W.C written on it and paper in the tip.
ellauri192.html on line 269: Taking into sympathetic account the widest margin of human error, is it possible to take seriously an institution and procedure that passes over the majority of the greatest novelists and renewers of prose in the modern age? James Joyce, Marcel Proust, Franz Kafka (whose presence towers over our sensual literature and of the meaning of a bug, quite a feat for a little man who one should not expect to tower over anything much), Thomas Hardy, Joseph Conrad, Henry James, Andre Malraux, Hermann Broch, Robert Musil, D. H. Lawrence, either escaped the notice of or were, on nomination, rejected by the Nobel committee. Can one defend a jury which prefers the art of Pearl Buck (1938) to that of, say, Virginia Woolf? Paul Claudel, a picee of shit whose dramas we can set fairly beside those of Aeschylus and of Shakespeare just to scare people, never received the accolade. Paul Heyse was chosen, not Bertolt Brecht. Galsworthy is a Nobel, not Carlo Emilio Gadda, one of the most original and inventive writers of fiction in this century. Who the fuck is he? Composer of In-a-Gadda-da-Vida? No that was Iron Butterfly, and a good piece it was indeed.
ellauri192.html on line 271: In poetry, the balance sheet is dismal. No Ezra Pound, no Rilke, no Valery, no Wallace Stevens, no Kazantzakis, no Cavafy, no Mandelstam, no Akhmatova, no Lorca, no Auden, no Fernando Pess^oa (a poet's poet). Stockholm, as we saw, enlarged the bounds of ''literature'' to include professional philosophy, ancient history and political rhetoric. The prose of Freud honors the German language. Freud was nominated; in vain, of course.
ellauri192.html on line 273: There are great, canonic names on the Nobel list, choices on which common sense and passionate alertness concur. I have mentioned Yeats. We find Anatole France, Kipling, Shaw, Thomas Mann, Andre Gide, T. S. Eliot, Pasternak, Faulkner, Hemingway, Seferis, Montale, Beckett and Solzhenitsyn (the last, I would guess, a titan among men even more, perhaps, than among writers; what I mean by this is he was tall but not much of a novelist). But place the two lists next to each other, and the cardinal truth springs to view: during these past 83 years, the award of the Nobel Prize in Literature has scored more misses than hits. With eminent exceptions, it is the uncrowned who are sovereign.
ellauri192.html on line 277: It is this natural parochialism that accounts for the awkward plethora of Scandinavian winners. Charity does seem to begin at home. The catalogue runs from the Swedish poet Verner von Heidenstam, crowned in 1916, and the Danish novelist Karl Gjellerup, chosen a year later, to Frans Eemil Sillanpaa of Finland and the more recent ''in-house'' choice of Harry Martinson. Of this longish list, only Knut Hamsun (1920) is an undoubtedly major nazi figure. Sillanpaa is so pathetic we don't even bother to find the outlandish dots that apparently mar his name.
ellauri192.html on line 281: When political-ideological risks are taken, as in the selection of Neruda, of Pasternak, of Sholokhov, the system appears to be one of almost immediate apology and compensation: the suspect Sholokhov was chosen to repair the storm damage done by the brave resignation of Pasternak. The relatively risky award to Garcia Marquez in 1983 will, it is rumored, soon be counter-balanced by the choice of a much ''safer'' Latin American voice. And lo it was, with the Argentine right-wing goon Llosa! The Muses of Stockholm prize civility
ellauri192.html on line 293: Tokarczuk, the 2018 laureate — whose award comes a year late, after a scandal derailed 2018 committee’s deliberations — is a Polish novelist whose critical eye toward her country’s government and history has made her the target of a nationalist backlash.
ellauri192.html on line 299: The controversy over Handke’s support of Milosevic dates back 20 years, but the striking political differences between him and Tokarczuk reached a point of particular clarity in 2014. In that year, Handke was given the International Ibsen Prize, but mass outrage led him to reject the prize money while still accepting the award. In his accompanying speech, he said his critics should “go to hell.” (He’d previously met controversy over a literary award in 2006, when he turned down Germany’s Heinrich Heine prize after authorities attempted to withdraw it after he attended Milosevic’s funeral.)
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.
ellauri192.html on line 303: The novel’s release shortly predated an escalation in Polish nationalism tied to the Law and Justice party’s ascent to power in 2015. But the forces that fueled that escalation were already prevalent. When Tokarczuk accepted the Nike Prize, the country’s highest literary honor, for “The Books of Jacob,” she said in a speech that the country had “committed horrendous acts as colonizers, as a national majority that suppressed the minority, as slaveowners, and as the murderers of Jews.” She was quickly inundated by threats so alarming that her publishers briefly hired bodyguards. In the five years since, she has witnessed the Law and Justice party take an increasingly hard line on censoring certain conversations about Poland’s relationship with Jews. In 2016, the government began a campaign against the Princeton historian Jan Gross, known for his groundbreaking work on the massacre at Jedwabne, in which Poles murdered 1,600 of their Jewish neighbors. In 2018, the Law and Justice party’s government made it illegal to blame Poland or Polish nationals for Nazi crimes. POLIN, a groundbreaking Polish museum of Jewish history, has been leader-less for five months, as its director, who oversaw a number of exhibits highly critical of Poland’s policy toward Jews, awaits official reappointment — despite having been re-approved for the job.
ellauri192.html on line 305: “The subject of my book [‘The Books of Jacob’] — a multicultural Poland — was not comfortable for proponents of this new version of history,” Tokarczuk told PEN Transmissions, a journal run by the English iteration of PEN, in May, 2018. She was taken by surprise by the amount of rage the book provoked — not to mention her comment on receiving the Nike sneakers. But rather than retreat, she has continued to speak out on behalf of the communities she sees her government as wishing to sideline. In a January op-ed for The New York Times following a Polish radical’s on-air murder of the open-minded young Gdansk mayor Pawel Adamowicz, Tokarczuk wrote of a Polish populist narrative that “scapegoats… the so-called crazy leftists, queer-lovers, Germans, Jews, European Union puppets, feminists, liberals and anyone who supports immigrants.”
ellauri192.html on line 315: Bob Dylan was given the prize in 2016, and promptly showed the literary bad boys how a real rock star behaves, treating the academy with sustained contempt for months and piling humiliation on to the ridicule his award had already invited.
ellauri192.html on line 321: Since 1901 to 1971, there have been 787 writers coming from different parts of the world nominated for the Nobel Prize in Literature, 67 of which were awarded the prize and Albert Schweitzer was awarded by Nobel Peace Prize on 1953. 12 more writers from these nominees were awarded after 1971 and Elie Wiesel was awarded by Nobel Peace Prize on 1986. Only 72 women had been nominated for the prize starting with Malwida von Meysenburg who was nominated once for the year 1901 and 6 of them have been awarded after all. 10% of the nominees, 5% of the awards. Bra jobb, kulturprofilerna! Kom igen!
ellauri192.html on line 327: His poetry, said James Ragan, director of the USC graduate school’s professional writing program, “was at all times optimistic, reflecting a championing of the human self. I think that’s primarily why he was awarded the Nobel Prize, because he suggested a new liberated spirit in writing (behind the Iron Curtain) after the Stalin era. Although he was a Communist as a youth, he became disillusioned with the party in the late 1920s. Thereafter, he was in and out of party favor during the turbulent decades that followed in Czechoslovakia. The state-run news agency, in announcing his death Friday, described him as “a prominent Czech poet, national artist (and) winner of the 1984 Nobel Prize for Literature.”
ellauri192.html on line 339: STOCKHOLM, Sweden 2009 - Americans Joyce Carol Oates and Philip Roth join Israel's Amos Oz at the top of the buzz surrounding the Nobel Prize in literature, especially after the most prominent judge broke from his predecessor and said U.S. writers are worthy of the coveted award.
ellauri192.html on line 531: The award of the Nobel Prize for Literature in 1984 to Jaroslav Seifert — a poet identified with reformism and not favored by the Husák regime—was a bright spot in an otherwise bleak cultural scene of the time. Tuttua ruozalaisten peukutusta länkkäreille taas. Philip Rothin kotizhekki, beatlesien näköinen Ivan Klima ei sopinut ruozalaiseen klimaattiin, eikä Philipkään.
ellauri192.html on line 639: In 1949 Seifert left journalism and began to devote himself exclusively to literature. His poetry was awarded important state prizes in 1936, 1955, and 1968, and in 1967 he was designated National Artist. He was the official Chairman of the Czechoslovak Writer's Union for several years (1968–70). In 1977 he was one of the signatories of Charter 77 in opposition to the government of the Czechoslovak Socialist Republic.
ellauri192.html on line 641: Seifert was awarded the Nobel Prize in Literature in 1984. Due to bad health, he was not present at the award ceremony, and so his daughter received the Nobel Prize in his name. Even though it was a matter of great importance, there was only a brief remark of the award in the state-controlled media. He died in 1986, aged 84, and was buried at the municipal cemetery in Kralupy nad Vltavou (where his maternal grandparents originated from). Not in the Jewish cemetery, perish the thought!
ellauri192.html on line 645: Few Americans have ever heard of Jaroslav Seifert, whose poems are virtually unobtainable in the United States, but scholars who are acquainted with his work said yesterday that the Czech poet fully deserves the Nobel Prize awarded to him. Thogh an old commie, he is (or was) now staunchly on our side.
ellauri192.html on line 649: Her article in the encyclopedia traces Mr. Seifert's career from that of a youthful, traditional poet to a national poet who ''refined his lyric voice drawing on the experiences of everyday life.''
ellauri192.html on line 683: In 1239, after the Mongol invasion of Rus, the Principality of Trubetsk passed to the Princes of Bryansk, and then to the Princes of Trubetsk. In 1566 Ivan IV the Terrible took the principality during the Livonian War. In 1609 Vasili IV of Russia relinquished it to the Polish–Lithuanian Commonwealth during the Polish–Muscovite War (1605–1618). In 1654 Prince Aleksey Trubetskoy on the side of Alexis I of Russia led the southern flank of the Muscovian army from Bryansk to Ukraine. The territory between the Dniepr and Berezyna was overrun, with Aleksey Trubetskoy taking Mstsislaw (Mstislavl) and Roslavl. In 1654 The Principality of Trubetsk was finally conquered by Aleksey Trubetskoy, Prince of Trubetsk himself, as a result of the Russo-Polish War (1654-1667).
ellauri192.html on line 734: Former band members led by Pavel Bulatnikaw formed a new band Trubetskoy Minsk. Siarhei Mikhalok founded the band Brutto.
ellauri192.html on line 757: Джа Растафарай бьются до рассвета Jah Rastafari fighting till dawn
ellauri192.html on line 762: Ночью — закон, руби, чтобы согреться In the night - the law, chop, to warm up
ellauri192.html on line 772: Джа Растафарай бьются до рассвета Jah Rastafari fighting till dawn
ellauri192.html on line 782: Джа Растафарай бьются до рассвета Jah Rastafari fighting till dawn
ellauri192.html on line 835: It's painful but the problem of the Russian Federation is not Putin, but the Russians, serving their patron with obsequiousness. Nowadays Putin is gaining more and more support with ordinary people. And although I don't watch Russian television nowadays, since it's all lies, there's one piece of truth in the news nowadays - Putin is gaining support. Regardless the fact that lots of Russians still don't have running water in their houses and go to the toilet outside the house, many can't find a job that can support their family, they feel pride for Putin who doesn't give away Crimea.
ellauri192.html on line 861: In the Soviet Union in 1927, a former Marshal of Nobility, Ippolit Matveyevich "Kisa" Vorobyaninov, works as the registrar of marriages and deaths in a sleepy provincial town. His mother-in-law reveals on her deathbed that her family jewry was hidden from the Bolsheviks in one of the twelve chairs from the family’s dining room set. Those chairs, along with all other personal property, were taken away by the Communists after the Russian Revolution. Vorobyaninov wants to find the treasure. The “smooth operator” and con-man Ostap Bender forces Kisa to become his partner, as they set out to find the chairs. Bender's street smarts and charm are invaluable to the reticent Kisa, and Bender comes to dominate the enterprise. Father Fyodor (who had known of the treasure from the confession of Vorobyaninov's mother-in-law), their obsessed rival in the hunt for the treasure, follows a bad lead, runs out of money, ends up trapped on a mountain-top, and loses his sanitary pad. Ostap remains unflappable, and his mastery of human nature eliminates all obstacles, but Vorobyaninov steadily deteriorates.
ellauri192.html on line 908: The authors did not allow themselves to be fooled for one minute. They saw slums near the main streets, they saw poverty next to luxury, dissatisfaction with life, everywhere breaking out. – New Masses
ellauri194.html on line 57: aws.net/TDC_Blockbuster_-_Production/36/548/TO-0022_bd-w-superhigh_orig.jpg" width="100%" />
ellauri194.html on line 152: Yes, the eagle flies on Friday and Saturday I go out to play I saw my baby one morning, and she was walking on down the street
ellauri194.html on line 153: Eagle flies on Friday and Saturday I go out to play I saw my baby one morning, yes she walking on down the street
ellauri194.html on line 252: As one nomadic people followed another on the Eurasian steppes, so the identification of Gog and Magog shifted. In the 9th and 10th centuries these kingdoms were identified by some with the lands of the Khazars, a Turkic people whose leaders had converted to Judaism and whose empire dominated Central Asia–the 9th-century monk Christian of Stavelot referred to Gazari, said of the Khazars that they were "living in the lands of Gog and Magog" and noted that they were "circumcised and observing all [the laws of] Judaism". Arab traveler ibn Fadlan also reported of this belief, writing around 921 he recorded that "Some hold the opinion that Gog and Magog are the Khazars".
ellauri194.html on line 257: Europeans in Medieval China reported findings from their travels to the Mongol Empire. Some accounts and maps began to place the "Caspian Mountains", and Gog and Magog, just outside the Great Wall of China. The Tartar Relation, an obscure account of Friar Carpini's 1240s journey to Mongolia, is unique in alleging that these Caspian Mountains in Mongolia, "where the Jews called Gog and Magog by their fellow countrymen are said to have been shut in by Alexander", were moreover purported by the Tartars to be magnetic, causing all iron equipment and weapons to fly off toward the mountains on approach. In 1251, the French friar André de Longjumeau informed his king that the Mongols originated from a desert further east, and an apocalyptic Gog and Magog ("Got and Margoth") people dwelled further beyond, confined by the mountains. In the map of Sharif Idrisi, the land of Gog and Magog is drawn in the northeast corner (beyond Northeast Asia) and enclosed. Some medieval European world maps also show the location of the lands of Gog and Magog in the far northeast of Asia (and the northeast corner of the world).
ellauri194.html on line 300: After the military takeover in Burkina Faso in January, demonstrators in Ouagadougou, the country’s capital, chanted pro-Russian and anti-French slogans. Protesters in Bamako in February celebrated France’s announcement that it was withdrawing its troops from Mali.
ellauri194.html on line 332: Of US crime series’ 27 show runners, 21 were white men. Of 275 writers, more than 75% were white and 9% were black. 37% of writers across law and order programming were women, and 11% were women of color.
ellauri194.html on line 356: साला /sālā/ brother-in-law:
ellauri194.html on line 357: Men sometimes use sala 'brother in law' as a mildly insulting way of addressing another man.
ellauri194.html on line 626: