ellauri048.html on line 1254: My will is bondsman to the dark; Mun tahto on pätkätyössä pimeässä;
ellauri069.html on line 610: To purity of light--of bonds that sing, puhtaan valon- kahleet jotka laulaa,
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!
ellauri143.html on line 606: Men freed from bonds of strong desire are free;

ellauri143.html on line 865: No bonds restrain such men, no shame deters from sin.
ellauri147.html on line 385: The mother and daughter share a fantastic bond. In fact, a sheaf of fantastically valuable bonds.
ellauri162.html on line 705: The relationship between worker and employer ought to be shaped by the bonds of friendship and brotherly love. Both are children of God and created in His image. The Church desires that the poor better their situation and has a role to speak out on their behalf and to seek relief of poverty.
ellauri223.html on line 72: But in the City of the Sun, while duty and work are distributed among all, it only falls to each one to work for about four hours every day. The remaining hours are spent in learning joyously, in debating, in reading, in reciting, in writing, in walking, in exercising the mind and body, and with play. They allow no game which is played while sitting or lying on top of one another, neither the single die nor dice, nor chess, nor others like these. But they play with the ball, with the sack, with the rod, with the hoop, with wrestling, with scratching matches at the stake. They say, moreover, that grinding poverty renders men worthless, cunning, sulky, thievish, insidious, vagabonds, liars, false witnesses, etc.; and that wealth makes them insolent, proud, ignorant, traitors, assumers of what they know not, deceivers, boasters, wanting in affection, slanderers, etc. But with them all the rich and poor together make up the community. They are rich because they want nothing, poor because they possess nothing. Hey is this communism or what?
ellauri301.html on line 125: I Henning Mankells roman Den Vita Lejoninnan (utgiven 1993) spelar organisationen en avgörande roll i handlingen, som inleds med en översikt av orsakerna till Broederbonds grundande 1918 och dess grepp om Sydafrikas politik fram till 1990-talet. Tää Mankellin läpyskä löytyi Käpylän vaihtohyllystä. Halusin vaan zekata hinkuuko Wallenberg myös Mankelin kyhäämissä kirjoissa vai onko se vasta korona-ajan meemi.
ellauri443.html on line 360: Masterly potrait of primate human bonds, skunkin miälestä. Tätä samaahan on kaikki romantic leffat väärällään. Perhe-elämän kritiikkiä, samaa mitä näätä ize harrastaa.
ellauri471.html on line 470: Stratcheyn psykoanalyyttinen biografia Elisabet ykköisestä ja Essexistä, joka löytyi Ogelin kierrätyskeskuxen tunkkaisesta ilmaishyllystä, vaikutti ensi näkemältä misogyyniseltä. Mut hei eikös Lytton ollutkin suklaaosaston miehiä? Kyllä vain! Giles Lytton Strachey (1 March 1880 – 21 January 1932) was a British writer and critic. Lytton Strachey was a key member of the Cambridge Apostles, an elite, secretive intellectual society at Cambridge University, alongside future Bloomsbury Group faggot figures like John Maynard Keynes and E.M. Forster, where they discussed ideas and formed "organic" bonds, heavily influencing Stretchy's critical and literary work, including his "seminal" biographical essays that redefined biography for the 20th century. Members serially inserted in the next fellow's dark star they debated liberalism, art, and politics, with Stretchy's wit and iconoclasm fitting perfectly within the group's ethos. Lytton jakoi Alan Searlen tähtianista Somerset Maughamin kanssa, "my Bronzino boy".
ellauri483.html on line 828: Public figures use profanity like "fuck" because it grabs attention, signals authenticity or anger, bonds with certain audiences, and cuts through polished political language. Profanity can make a message feel raw, urgent, and emotionally honest — which helps with persuasion for some listeners — but it also risks alienating others, reducing perceived professionalism, and undermining long‑term credibility. Effectiveness depends on audience, context, and goals: short‑term mobilization vs. sustained influence and diplomatic impact.
ellauri501.html on line 275: Armageddon Survivors' bonds remain intact: Couples who survive Armageddon together remain married. Copulation is allowed. They are permitted to continue their marital sex lives. They also have the privilege of bearing children to help fill the paradise earth.
ellauri501.html on line 277: Resurrected Individuals' bonds are dissolved: Watchtower doctrine teaches that death legally breaks the marriage tie. But wait! There is now a "Wait and See" Policy: Historically, Jehovah's Witnesses taught that resurrected ones would not marry based on Jesus' words in Luke 20:34-36. However, a major 2014 Watchtower update shifted this stance to a non-dogmatic "wait and see" approach. Current Stance: The Governing Body states it is unclear if Jesus was referring to the earthly or heavenly resurrection. Therefore, they do not definitively say whether resurrected ones can marry or engage in sexual intimacy. (It would be shameful waste if they can't!) If you would like to explore this topic further, I can provide more details on how resurrected ones are categorized or outline the biblical scriptures the organization uses to support these conclusions. Same script, different scenarios.
xxx/ellauri075.html on line 151: He developed his thinking in a second book on Fyodor Dostoyevsky and Frederich Nietzsche, which increased Shestov's reputation as an original and incisive thinker. In All Things Are Possible (published in 1905) Shestov adopted the aphoristic style of Friedrich Nietzsche to investigate the difference between Russian and European Literature. Although on the surface it is an exploration of numerous intellectual topics, at its base it is a sardonic work of Existentialist philosophy which both criticizes and satirizes our fundamental attitudes towards life situations. D.H. Lawrence, who wrote the Foreword to S.S. Koteliansky's literary translation of the work, summarized Shestov's philosophy with the words: " 'Everything is possible' - this is his really central cry. It is not nihilism. It is only a shaking free of the human psyche from old bonds. The positive central idea is that the human psyche, or soul, really believes in itself, and in nothing else". Shestov deals with key issues such as religion, rationalism, and science in this highly approachable work, topics he would also examine in later writings such as In Job's Balances. Shestov's own key quote from this work is probably the following: "...we need to think that only one assertion has or can have any objective reality: that nothing on earth is impossible. Every time someone wants to force us to admit that there are other, more limited and limiting truths, we must resist with every means we can lay hands on".
xxx/ellauri138.html on line 64: Peppu Colemanin hahmossa, se jutkunekru, oli yxi minuuden pioneereista (italics in the original). Pienuuden minooreista. Minäminä yxilöpaskantelu on Rothin lemppareita. Sen se oli varmaan oppinut Emanuel James Rohnilta. Sen inhokkisanoja oli me (suomexi, enkuxi sen mielisana oli sama) ja setelissäkin lukeva e pluribus unum. Annuit coeptis. Novus ordo saeclorum. The phrase is similar to a Latin translation of a variation of Heraclitus's tenth fragment, "The one is made up of all things, and all things issue from the one" (ἐκ πάντων ἓν καὶ ἐξ ἑνὸς πάντα). But it seems more likely that the phrase refers to Cicero's paraphrase of Pythagoras in his De Officiis, as part of his discussion of basic family and social bonds as the origin of societies and states: "When each person loves the other as much as himself, it makes one out of many (unum fiat ex Pluribus), as Pythagoras wishes things to be in friendship." Mikähän jeesus sekin luuli olevansa. Jenkkien peitesana izekkyydelle on vapaus.
xxx/ellauri179.html on line 314: “I saw a moving sight the other morning before breakfast in a little hotel where I slept in the dusty fields. The young man of the house had shot a little wolf called coyote in the early morning. The heroic little animal lay on the ground, with his big furry ears, and his clean white teeth, and his jolly cheerful little body, but his brave little life was gone. It made me think how brave all these living things are. Here little coyote was, without any clothes or house or books or money or bonds or anything, with nothing but his own naked self to pay his way with, and risking his life so cheerfully – and losing it – just to see if he could pick up a meal near the hotel. He was doing his coyote-business like a hero, and you must do your boy-business, and I my man-business bravely, too, or else we won’t be worth as much as a little coyote.” (The Letters of William James to Henry James, Little, Brown and Co.: Boston 1926.)
xxx/ellauri179.html on line 757: Chickens have around thirty sounds that they can make to communicate with each other constantly and form social bonds.
xxx/ellauri187.html on line 105: Rilke lived on the brink of poverty for much of his life, dependent on the good graces of aristocratic and haute-bourgeois patrons in the twilight of the Hapsburg Empire. His shaky situation, much as he complained of it, suited his temperament as well as did the black clothes he liked to parade in during his dandyish younger days in Prague. Like the great German mystics, Rilke was a confirmed solitary. Thus he sought to form emotional bonds with people more ardently than do those who take their desire to be with others for granted. Wandering from person to person and from place to place like a pilgrim, he found that patrons offered him, among more practical things, a potential shrine of emotional fulfillment.
xxx/ellauri253.html on line 112: The U.S. shadow banking system (i.e., non-depository financial institutions such as investment banks) had grown to rival the depository system yet was not subject to the same regulatory oversight, making it vulnerable to a bank run. US mortgage-backed securities, which had risks that were hard to assess, were marketed around the world, as they offered higher yields than U.S. government bonds. Many of these securities were backed by subprime mortgages, which collapsed in value when the U.S. housing bubble burst during 2006 and homeowners began to default on their mortgage payments in large numbers starting in 2007.
xxx/ellauri415.html on line 414: He loves his bonds who, when the first are broke, Se rakastaa siteitään, joka, kun ensimmäinen katkeaa,
xxx/ellauri472.html on line 301: Identity erosion, existential dispossession and isolation, covert mission. Internal fragmentation, desolation, individual agency, chaotic, duplicitous environment, rational planning paranoia and betrayal, vulnerability. Profound unrelenting duress without romanticizing frailty. Unwavering pursuit, assignment, stoic sense of duty, contractual obligation, fervent ideological conviction, former professor, justice, revolutionary zeal. Loyalty, resilient human connections, protective bonds, vulnerable Else, affection for Rose, mental strain and fear, ethical imperatives, empathy, materialistic, adversarial world. Psychological tension, trust, exploitation, causal realism, interpersonal reliance survival mechanism, further isolation. Morally, ambiguities, pragmatic choices, lethal violence, avenging, eliminating pursuers, self-preservation, mission continuity, redemptive narratives, ideological glorification. Banal violence, moral compromise, existential threat, acts of killing, sin and guilt, inevitable responses, systemic cruelty, sentimental absolution, causal consequences. Duty-bound aggression, duress, conventional morality, accountability, persistence, humanist endurance, humor, sarcasm, irony and despair. Sanalla sanoen kaikki tyynni joutavaa pahaa potaskaa.
xxx/ellauri486.html on line 225: And we afterwards continually remind each other of these things. And the wealthy among us help the needy; and we always keep together; and for all things wherewith we are supplied, we bless the Maker of all through His Son Jesus Christ, and through the Holy Ghost. And on the day called Sunday, all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits; then, when the reader has ceased, the president verbally instructs, and exhorts to the imitation of these good things. Then we all rise together and pray, and, as we before said, when our prayer is ended, bread and wine and water are brought, and the president in like manner offers prayers and thanksgivings, according to his ability, and the people assent, saying Amen; and there is a distribution to each, and a participation of that over which thanks have been given, and to those who are absent a portion is sent by the deacons. And they who are well to do, and willing, give what each thinks fit; and what is collected is deposited with the president, who succours the orphans and widows and those who, through sickness or any other cause, are in want, and those who are in bonds and the strangers sojourning among us, and in a word takes care of all who are in need. But Sunday is the day on which we all hold our common assembly, because it is the first day on which God, having wrought a change in the darkness and matter, made the world; and Jesus Christ our Saviour on the same day rose from the dead. For He was crucified on the day before that of Saturn (Saturday); and on the day after that of Saturn, which is the day of the Sun, having appeared to His apostles and disciples, He taught them these things, which we have submitted to you also for your consideration.
xxx/ellauri491.html on line 377: Pocahontas stories have been used to justify settlement and assimilation narratives in Anglo‑American history; Brazilian epics engage nationhood, colonial critique, and literary aesthetics not much differently. Both the John Smith/Disney Pocahontas stories and José de Alencar’s Peri/Cecília (Peri e Cecília) frame cross‑racial romance as a focal drama that sexualizes and mediates contact between colonizers and Indigenous people. Romanticize the Indigenous partner (noble savage or idealized other) to make the relationship palatable to the settler audience. Serve population swapping and immigrant nation building with colonial narratives by resolving cultural tensions through intimate bonds rather than structural change. Sanitize power imbalances: consent, agency, and the colonial context are often glossed or romanticized.
xxx/ellauri495.html on line 178: You’re arguing that “genuine choice” buys you nothing you care about—because non-rational life already has attachment, play, loyalty, pleasure, etc.—while it also “buys” the option of rebellion. That’s a strong objection. Christian philosophy usually replies in a few ways, and you can see where you might still disagree:     Love and worship aren’t the point (or not the only point) of “choice.” Many theologians say moral freedom is valuable because it’s the capacity to recognize truth as truth and to will the good as good, not just as appetite/affinity. Animals can form bonds, but they aren’t typically described as capable of knowing God (or the good) and choosing it knowingly.     The real issue isn’t “choice causes trouble,” it’s “choice makes a certain kind of goodness possible.” In this view, a world with no wrongdoing-by-choice would have to either (a) remove the possibility of choosing against the good, or (b) control wills so thoroughly that they aren’t really themselves—so you’d lose more than worship; you’d lose the kind of relationship/virtue that requires responsibility.     “Adam/Eve/Satan caused trouble” doesn’t settle the “why create?” question. The typical Christian claim is that God isn’t trying to create a world where no one ever fails; God is creating a world with intelligible order where failure can be addressed (at least for humans) and where the deeper moral drama of the story matters. You may reject that, but it’s the internal logic. If you want, tell me which part you find most unacceptable: (a) that moral freedom is a different kind of good than animal-like life, or (b) that losing that good is too high a price even if it prevents all this suffering?
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